SECT. I.

Quest. 1. WHat A Covenant is. What it is.

Answ. 1. A Covenant in General, is a compact or mutual Described. agreement betwixt parties, in which they binde each other to the performance of what they do (by agreement) promise to each other. Conference, and conference, proposals and proposals, offers and offers, arguings and arguings (simply) do not constitute a Covenant: Things may be propounded, and yet rejected. Nor doth the liking of what is propounded do it; Approbation and consent of one party, no nor yet his obligation, can (formally) make up a Covenant, but there must be actus mutuus, a mutual consent, a mutual promise, a mutual agreement, a mutual engagement or obligation, and this makes up a Covenant, as to the sub­stance of it. As to the Covenant of Marriage, it is not speaking, nor liking, not promise by one party, but the liking, and consent, and promise must be mutual, else it makes not up the Covenant of Marriage; so it is in this.

2. Covenants, are either, Covenants are Sinful.

1. Sinful. They have made a Covenant with death and hell, Isa. 28. 18. How do they make a Covenant together? They engage themselves in the service of sin, and expect to be as secure from death and hell as if they had made a formal Co­venant and Agreement with them.

2. Civil. Which are the binding arguments betwixt man and man, in matters Civil. of a worldly consideration for goods, wares, lands, peace, or the like; as the Co­venant betwixt Abraham and Abimilech, and betwixt Ahab and Benhadad, &c.

3. Sacred. As the Covenant betwixt God and man. Sacred. Betwixt God and man.

It is observable that there was no state in which man was at any time, but God made a Covenant with him; as soone as he was created, and as soone as he fell, God made a Covenant with him.

And Gods Covenant with man (I speak only in the general) doth consist in a In what it con­sists. free promise on Gods part, with a stipulation of duty on mans part. There is a Susception on Gods part, and an engagement on mans part; God promiseth some good, and man promiseth obedience; Their concurrence in these, or their obli­ging Agreement in these make up the Covenant. God promiseth life and all good to man, and man promiseth all obedience to God; God promiseth what he pleaseth, and requireth what he pleaseth, and man promiseth unto God what God requireth.

And here by the way note, that in every Covenant betwixt God and man, the whole draught of it depends upon the Soveraigne will and pleasure of God, who proposeth what rewards he pleaseth, and imposeth what termes he pleaseth, and draws up the Covenant in what termes he pleaseth. And the reason hereof lies [Page 3] in the absolute power and authority of God over man, who is infinitely inferiour to God, and wholly subordinate to him; and therefore man may not indent with him, by proposing Articles of Agreement, but he must accept what the Lord is pleased to propose, either by way of duty on mans part, or by way of promise on Gods part. And well he may do so, inrespect of that Infinite Goodnesse and Wis­dome in God, who knows much better how to lay the frame of a Covenant betwixt himself and man, than man can know how to draw a Covenant betwixt himself and God.

SECT. II.

2. THat there is a Covenant which God makes betwixt himself and belie­vers: There is such a Covenant. So you have it often expressed in Scripture, Gen. 17. 2. I will make my Covenant betwixt me and thee, verse 7. I will establish my Covenant betwixt me and thee, and thy seed after thee in their generations after thee, to be good unto thee, and to thy seed after thee. Deut. 4. 23. Take heed unto your selves lest you forget the Covenant of the Lord your God, which he made with you. 2 Sam. 23. 5. He hath made with me an everlasting Covenant, ordered in all things and sure. Psal. 50. 5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. Jer. 31. 31. Behold, the dayes come (saith the Lord) I will make a new Covenant with the house of Israel, and with the house of Judah, which is repeated by the Apostle, Heb. 8. 8. all which places do manifestly prove that there is a Covenant betwixt God and Believers.

Against this a great objection will lie; There are some who argue, that there Sect. 2. Obj. The Covenant is only betwixt God and Christ. is no Covenant made betwixt God and us; there is only a Covenant betwixt God and Christ, by vertue of which all Good is derived unto us: The ground of this opinion is drawn from Gal. 3. 16. Now to Abraham and his seed were the pro­mises made; he saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ. Whence they inferre, there is no Covenant at all made to us, but only with Christ, or to Christ.

Sol. I desire not to make rents, but where I find them I would willingly make them up againe; but of necessity I must consider this present opinion; for if This opinion considered, and cleared in three particulars. this were true, how can this Text I am now upon be true? which saith, I will make an everlasting Covenant, not only for you, but with you. For the bet­ter stating and clearing of this doubt and difficulty, I will deliver my self in these Propositions.

• 1. That there is a Covenant made betwixt God the Father and his Sonne Jesus Christ.
• 2. That there is a Covenant made betwixt God and every believing person.
• 3. That the place alledged doth not infringe this truth.

1. That there is a Covenant made betwixt God the Father, and his Son Jesus There is a Co­venant betwixt God the Father and his Son Je­sus Christ. Christ, touching the whole businesse of mans salvation. Hence it is, that Christ is called the Covenant; I will give thee for a Covenant of the people, saith the Lord, speaking of Christ, Isa. 49. 8. In hope of eternal life, which God who cannot lye, promised before the world began, Tit. 1. 2. This promise, which was ante tempora seculorum, was made to Christ. I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me, Joh. 17. 6.

All that makes up a Covenant, passed betwixt the Father and the Son. On the Father part. He d [...]signed Christ to the office of Medi­atour.

1. On the Fathers part.

1. He designed his Sonne unto the office of Mediatour; him hath God the Fa­ther sealed, John 6. 27. Set apart, marked out for that work; and the Apostle [Page 4] Peter speaking of our Redemption by the precious blood of Christ, saith, that Christ was fore-ordained (thereunto) before the foundation of the world, 1 Pet. 1. 20.

And hereunto did Christ consent and agree, Heb. 10. 7. Then said I, lo I come (in the volum of thy book it is written of me) to do thy will O God; and againe, ver. 9. lo I come to do thy will O God.

2. He promised to give him the Spirit in abundant measure. The Spirit of the He promised to give him the Spirit in abun­dant measure. Lord shall rest upon him, Isa. 11. 2. I have put my Spirit upon him, he shall bring forth judgement to the Genetiles, Isa. 42. 1. The Spirit of the Lord is upon me, Isa. 61. 1. God giveth not the Spirit by measure unto him, Joh. 3. 34.

3. He promised to assist him in that great work: I the Lord have called thee And to assist him in that great work. in Righteousnesse, and will hold thy hand, and will keep thee, and give thee for a Covenant of the people, for a light of the Gentiles, Isa. 42. 6. What is that holding of Christ by the hand, but his effectual supporting and strengthening of him to finish the work which he agreed to undertake?

4. He promised a blessed successe to this undertaking; he shall see his seed, And a blessed successe to his undertaking. and he shall see the travaile of his soul, Isa. 53. 10. Nations that know thee not, shall run unto thee, Isa. 55. 5.

5. He promised him Dominion and Soveraignty. His arme shall rule for him, And dominion and soveraignty Isa. 40. 10. He shall sit in judgement in the earth, and the Iles shall wait for his Law, Isa. 42. 4. He shall judge amongst many Nations, Mic. 4. 3.

6. He promised to glorifie him after all, Joh. 17. 5. Now Father, glorifie thou And to glorifie him after all. me.

2. Christ an his part consents to the Father; undertakes the will and work of On Christs part. He con­sents to him, undertakes his work. Depends on him, discharg­eth it, and ex­pects the glory promised. There is a Co­venant with Christ person­ally and mysti­cally consider­ed. his Father; Depends on his Father, Trusts on him for help; The Lord will help me, Isa. 50. 7, 9. My God shall be my strength, Isa. 49. 5. And he dischargeth all the work agreed on for the Redemption and salvation of the elect. I have finished the work thou gavest me to do; And expects the glory promised by the Fa­ther. I would be tedious to speak all that might be said concerning this high Covenant betwixt God the Father, and Christ, touching the elect, and all that concerns them.

I might adde, that as there is a Covenant betwixt God and Christ personally con­sidered, so also betwixt God and Christ mystically considered; Take him as the Head of the Church, his body, the Covenant principally looks at Christ, I will be your God; this principally looks at Christ, and I will be your Father; this principally looks at Christ, and so the maine promises, as those of Life, of Grace, of Justification, so they principally look at Christ. As there was a re­spect to the people of God in the Covenant betwixt the Father and Jesus Christ, so there was a respect to Christ in the Covenant betwixt God and his people.

2. Neverthelesse, though there be such a Covenant betwixt God the Father, Yet there is a Covenant be­twixt God and his people. Proved. and his Son Jesus Christ; yet there is a Covenant made betwixt God and his people.

The places above mentioned, do expresly prove it when God saith, I will be their God, and they shall be my people; I will marry you unto my self, and I will bring you into the bond of my Covenant, [...]. 20. 37. and we are said to enter in­to Covenant with the Lord, Deut. 29. 12. These expressions plainly prove a Co­venant betwixt God and us. And truly, unanswerable Arguments evince this Truth.

1. Christ is said to be the Mediatour of this Covenant, Heb. 9. 15. Now he could not be the Mediatour of this Covenant betwixt God and himself, but of the Cove­nant Because Christ is the Media­tour of it. betwixt God and us.

2. To whom the seales of the Covenant are given, with them is the Covenant made; the seales of the Covenant and the Covenant (go to the same persons) The seals of the Covenant are given unto his people. but the seales of the Covenant are for and to believers. Abraham received the [Page 5] signe of circumcision, a seal of the righteousnesse of faith, Rom. 4. 11.

3. How can we plead the Covenant betwixt God and us, if there were no such Gods people plead this Co­venant. Covenant? Remember thy Covenant; Oh how can God be said to remember his Covenant, and to do us good for and according to his Covenant with us, if there were not a Covenant betwixt God and us?

Lastly, How is God said to be faithful in Covenant with us? and how are we God is faithful in his Cove­nant with us, and we are faithful with God. Gal. 3. 16. ope­ned and cleared said to be faithful in Covenant with God? and why are we exhorted to be so? and how can there be such a sinne as breach of Covenant, for which God will be avenged, if there were no Covenant betwixt God and us?

3. The place mentioned in Gal. 3. 16. doth not contradict this truth, where it is said, The promises are made to Abraham, and to his seed, not seeds, as spea­king of many, but seed, as of one, and to thy seed which is Christ.

This place surely will not carry it out, that there is no Covenant with us but with Christ. For,

1. How do you read in this place of Promises made to Abraham, (the promi­ses were made to Abraham;) if there were no promises but to Christ; or how can the promises be made only to Christ, and yet to Abraham?

2. The promises were made to Abraham, and then to his seed which is Christ; if Christ here should be understood personally, the order here mentioned could not hold; for then Christ should come to claim the promises in Abrahams right, and not Abraham in his.

3. By Christ in this place, is not meant Christ personally, but Christ mystical­ly considered, the Church of Christ, the company of believers, and those are the seed of Abraham, who is stiled The father of the faithful. And truly, I know not why men do so wrest this Text, which the Apostle only mentions to prove that all that are justified, are justified not by works, but by faith; foras­much as the promise of Grace to this purpose was made to Abraham and his seed, to all Believers; as ver. 29. If ye be Christs, then are you Abrahams seed, and Heirs according to the Promise.

SECT. III.

4. BEfore I passe from the general consideration of a Covenant, made betwixt Why God makes a Cove­nant betwixt himself and his people. To put an ho­nour upon his people, Dut. 26 18, 19. God and us, it may be demanded why the Lord is pleased to make a Cove­nant betwixt himself and his people.

The causes thereof amongst many others may be these.

1. To put an honour upon his people. Some do derive the word Berith, (which signifies the Covenant) from a root which signifies to purifie, and to separate, and to select; and verily, the Lord when he makes a Covenant with any, he doth separate them from others, looks on them, takes them and ownes them for his peculiar people, and agrees with them as the chosen and choycest of all others. The first staffe in Zach. 11. 10. is called beauty, and this was the Cove­nant: And indeed it is a high honour to be in Covenant with God, there is a fourfould honour to us in this.

1. One in that God in this becomes ours, and we are made nigh unto him. A fourfold ho­nour in this.

2. A second in that God is ours, and we his in a very peculiar way of re­lation.

3. In that God in Covenant, opens his love, and all his treasures to us, tells us of his special grace and love, and great intentions of good to us.

4. In that he obligeth himself to us in his faithfulnesse, to performe all his Co­venant. In all this there is a great favour done unto, and a great honour put upon us. Hence when the Lord told Abraham, that he would make a Covenant with him, Abraham fell upon his face, Gen. 17. 2, 3. he was amazed at so great a love and honour; and why? It is a special favour for God to make a Covenant [Page 6] with us; hence that of David, Who am I, O Lord? &c. 2 Sam. 7. 18.

2. That we might know what to expect from God, and upon what termes; for the That we might know what to expect from God. Covenant, as it is a Declaration of all the good which God will bestow upon us, so it is also a Rule or Direction what we are to be and to do; here you may see all that we need, and all that God requires.

3. That we might be encouraged in our whole course of obedience; there being sufficiency promised, and security enough given by God in this Covenant for all To encourage us in obedience good, unto all such who are faithful in Covenant with him. Walk before me and be thou perfect, and I will be a God al-sufficient unto thee, Gen. 17. 1. All the pathes of the Lord are mercy and truth to them that keep his Covenant, Psal. 25. 10.

4. That we might be bound fast unto himself; the Covenant binds fast on both parts; God binds himself to us, and we also are bound by it to him, Jer. 13. 11. To bind us fast to God. As the girdle cleaveth to the loynes of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord, that they might be unto me for a people, and for a name, and for a praise, and for a glory.

Thus you have heard in the general what a Covenant is, and that there is such a Covenant betwixt God and believers, and Reasons also in the General, why God makes a Covenant with them.

SECT. I.

3. THis Covenant of grace, is such a compact wherein God promiseth, That In this Cove­nant God pro­miseth to be our God, and that we shall be his people. It is a Covenant of promise. he will be our God, and that we shall be his people.

Here are three things observable.

1. That this Covenant is a Covenant of promise, altogether of promise; God therein promiseth all that doth concern himself or us. There are many things in it which do concern himself, and many things which do concern us, and they are all of them under promise. The rewards (if I may so call them) on his part, of life, and mercy, and grace, and salvation, they are all promised; and the services, qualities, duties, on our part, in reference unto him as our God, are also promised by him. What he will performe, and what we are to performe, although they be different things, yet in this Covenant both of them are promised; He promiseth to love us, and he promiseth that we shall love him; He promiseth, that he will forgive our sinnes; and he promiseth, that we shall repent of our sinnes; He promiseth that he will help us; and he pro­miseth, that we shall walk in his Satutes; He promiseth that he will save us; and he promiseth that we shall believe to the saving of our souls.

In the other Covenant of works, there God promiseth life, and man pro­miseth obedience; God was to perform his part, and man was to perform his part, and mans performance depended upon his own strength: But in this Covenant, God promiseth all, and he undertakes all; He undertakes to give all that he promiseth, and promiseth to give all that he requireth. I will give [Page 16] a new heart; I will cause you to passe into the band of the Covenant; I will cause you to know me, to trust in my Name, to love me, to feate me, to walk in my Statutes, and to do them: He will subdue our iniqui­ties, &c.

2. In this Covenant, he promiseth that he will be our God. I will establish He promiseth to be our God. my Covenant betwixt me and thee, and thy seed after thee, to be God unto thee and to thy seed after thee, Gen. 17. 7. This is the Covenant that I will make with the house of Israel, &c. I will be their God, &c. Jer. 31. 33. And I will be their God, [...]. 11. 20. They shall say, The Lord is my God, Zacha­riah 13. 9.

This one thing which God promiseth (I will be your God) it is as one Paraeus in Gen. 17. rightly speaks, Anima foederis, the very soul of all the Covenant: It is summa Foederis, the excellency, the very quintessence of it. It is farre more than that, I will pardon you; than that, I will help you, I will blesse you; or that, I will save you. As Christ spake concerning that command of loving the Lord with all thy heart, this is the great Commandment; So may we say of this part of the Covenant of this promise, I will be your God; it is the great part of the Covenant, it is the great promise of the Covenant of grace: Indeed it is the summe of all; All is contained in it; and therefore David said, Happy is that people, whose God is the Lord, Psal. 144. 15.

Quest. But some may demand, What great matter is comprehended in this, What is com­prehended un­der it. when God saith in the Covenant, I will be your God? I will be a God to you: Is he not the God of the whole world? Is he not a God to all the people of the earth.

Sol. I answer, That he is so, he is the God of the whole earth, and there is no God besides him; He is a God to all the creatures, in respect of their production, they were all made and formed by him, they are the work of his hands; And in respect of preservation, In him we live, and move, and have our being, Act. 17. 28. There is a Relation betwixt him and all creatures: But this is inconsiderable in comparison of this Covenant-relation unto his people, wherein he saith, I will be a God to you, or your God. This relation is of all other the highest, and nearest; as when a man promiseth unto a woman, I will be a husband unto you; this takes in love, and nearnesse, and care, and main­tenance.

There are four things comprehended in this. Four things comprehended in it. Reconciliatiō.

1. Reconciliation unto you. I will be your God i. e. I will be reconciled to you, I will never be an enemy to you; All enmity betwixt you and me is at an end, I accept of you into a state of love, my love is towards you, you have found grace in my sight, I will marry you unto my self in loving kindnesses; my love shall rest upon you.

2. Donation of himself. I will be your God, i. e. I will bestow my self up­on Donation of himself. you: you shall have a propriety in me; I am God, even thy God, Psal. 50. 7. This God is our God, Psal. 48. 14. He gives himself (as it were) into your possession, into your hands: As when the Indenture is drawn and sealed, the land falls into your pocket: and therefore, whensoever you find him cove­nanting, you find him (as it were) giving away himself, granting a right unto himself, and a possession and enjoyment of himself. After the Lord had made a Covenant with Abraham, he thereupon stiles himself the God of Abraham, and so the God of Isaac, and of Jacob, and of Israel; and thus making a Covenant with all the faithful, he thereupon is theirs, their God, and their Fa­ther. They have as much right unto him, and propriety in him, as the wife in and to the husband, who becomes hers by a Covenant of Marriage. My Beloved is mine, and I am his. This is a wonderful truth, that God (in the Co­venant of grace) gives himself: Consider God,

1. Either Essentially, in his eternal, self-sufficient, holy, blessed, infinite, [Page 17] glorious Being and Attributes: as thus considered he is yours, makes all over unto you really.

2. Or, Personally, as a Father; He is your Father, John 20. 17. I am a Father to Israel, Jer. 31. 9. As the Sonne, as God manifested in the flesh, he is your Christ; Christ gives himself to be yours. And as the holy Ghost, so also he is yours. Oh what a Covenant is this, wherein the covenanted have such a propri­ety. The eternal God is my God; The All-sufficient God is my God; The holy Ghost is my God; The merciful God is my God; The omnipotent, loving, gra­cious God is my God; and the Father of our Lord Jesus Christ is my Father; and Jesus Christ, God the Sonne is my God; and God the holy Ghost is mine. I have an interest in him and them, and I have a communion and fellowship with them.

3. Engagement of himself, with all that he hath, and all that he can do. What Engagement of himself. a God can be or can do for your good; Thus farre doth God engage unto his peo­ple when he makes a Covenant with them to be their God; he makes over him­self, and all, by bond unto you: what I am, I am to you, and for you; and what I have or can do, it shall be for you. I am the holy God, I will be Holinesse to you; I am the merciful God, I will be merciful to your transgressions; I am the gracious God, I will shew favour to you, and will freely love and blesse you; I am the All-sufficient God, and I will be a Sunne and a Shield unto you; I am the Omnipotent God, I will up old you by the right hand of my power; I am All, and will be All in All unto you; I am God blessed for ever; and I will be Blessed­nesse to you; for my Covenant with you, is the engagement of my self, and of all good unto you.

4. Perpetuity. I will be a God unto you, or I will be your God in a Covenant of Grace; it is as if he should say, I will be a God unto you, as long as I am God; Perpetuity. I am God for ever; and I will be your God for ever. This God is our God for ever and ever, Psal. 48. 14. I will love you and blesse you for ever. Did I not say aright, when I told you, that Gods engaging of himself to be our God in the Covenant, was the soul, the life, the summe of the Covenant? what can we have more, or desire more? A God to be our God, a merciful, gracious, blessed, blessing God, to be our merciful, gracious, our blessed, our blessing God, and all this as long as he is God, for ever, and for ever.

3. In this Covenant he promiseth, that we shall be his people, Jer. 31. 33. I will be their God, and they shall be my people. So Ezek. 11. 20. They shall be He promiseth we shall be his people. my people, and I will be their God. Zach. 13, 9. I will say It is my people, and they shall say The Lord is my God. This is the Covenant; This mutual en­gagement on either side is it, I will be your God, and you shall be my people. This is a Marriage, I will be your Husband, and you shall be my wife: I take you to to be my Husband; and I take you to be my wife; This Reciprocal consent, and this Reciprocal agreement, Thou shalt be mine, and I will be thine; Thou shalt be for me, and I will be for thee, Hos. 3. 3. this makes the marriage: So the Reciprocal acceptance, consent, and agreement betwixt God and us makes up the Covenant between us, in the very formal and vital nature of it.

Here are two questions unto which I would speak a few things.

Quest. 1 What this expression of the Covenant imports, you shall be my people; or what it is to be a people in Covenant with God. What it is to be a p [...]ople in Covenant.

As there is some singular thing in that Covenant expression, I will be your God, or I will be a God to you; So there is some special thing in that Covenant expression likewise, you shall be my people, or you shall be to me for a people: And if I mistake not, there are three things in it.

Sol. 1. A Separation; you shall not be any others, nor for any other but for my self; Three things in it. A separation. and this is expressey declared, Deut. 29. 12, 13. That thou shouldest enter into Co­venant with the Lord thy God—That he may establish thee to day for a people unto himself: and chap. 7. 6. The Lord thy God hath chosen thee to be a sp [...]cial people unto himself; and chap. 16. 6. The Lord hath chosen thee to be a [Page 18] peculiar people unto himself. 2 Cor. 6. 17, 18. Come out from amongst them, and be ye seperate saith the Lord—And I will be a Father unto you, and you shall be my sonnes and daughters, saith the Lord God Almighty.

2. A dedi [...]ation of our selves to God. A kinde of consecration, wherein we choose him to be our God, and binde our selves to him to be his. A willing A dedication of our selves to God. choyce, Deut. 26. 17. Thou hast avouched the Lord this day to be thy God—verse 18. And the Lord hath avouched thee this day to be his peculiar people. Isa. 63. 19. We are thine, thou never barest rule over them, they were not cal­led by thy name. Isa. 64. 9. Behold, see we beseech thee, we are all thy people. Psal. 116. 16. Oh Lord, truly I am thy servant, I am thy servant. Psal. 119. 94. I am thine, save me, &c.

3. An obligation to hearken unto him, to obey him, and to walk with him. An obligation to obey him. Deut. 27. 9, 10. Take heed and hearken O Israel; this day thou art become the people of the Lord thy God, Thou shalt therfore obey the voyce of the Lord thy God, and do his c [...]mmandments, and his statutes which I command thee this day. Jos. 24. 22. Ye are witnesses against your selves that you have chosen the Lord to serve him; and they said, we are witnesses.

Quest. 2 How we come to be his people, whether by any voluntary act of our own, or How we come to be Gods people in Co­venant. by the sole effect of his grace, because he saith, ye shall be my people.

For the resolution of this, know, that the Covenant may be considered two ways.

Sol. 1. As to the Platforme of its constitution: which shews of what forme the contracting is, when God declares that he as a God makes over himself unto his The Covenant may be consi­dered As to the Plat­forme of its constitution. As to the real execution of it people and his people make over themselves unto him.

2. As to the real and effectual execution of this, in an actual and mutual acceptation of each other, and obligation of themselves to each other. Thus con­sidered, you must distinguish betwixt the act of voluntary consent in the people or persons covenanting with God, and betwixt the cause of that willing consent, election and estimation; There is a voluntary consent in all the people of the Covenant, They do take the Lord to be their God, and they do resigne, surrender up, and give themselves to be his people, and agree to walk with him; But then this ariseth not from their own power and ability, but only from the love and power of the Grace of God, who in effectual vocation, doth not only say You shall be my people, but also makes them so to be; They become his people, but he makes them willing to be so; They agree to all that he requires, but it is be­cause he enables them so to do.

Before I passe from this, I shall make some Use of it.

Use 1. Is this the New Covenant, That God is to us a God, and that we are to him a people? That he promiseth that he will be our God, and we promise that we will be his people? and is this the vital and chief part of the Covenant, that This is matter of admiration. God is, and will be our God? Oh then, what matter of admiration is this? What wonders of love and kindnesse are manifested in this! Judas (not Iscari­ot) wondred at the peculiar manifestations of Christ unto the Disciples, John 14. 22. What is the cause that thou wilt shew thy self to us, and not unto the world! And David wondred at Gods Promise to establish his house and throne for ever before him, 2 Sam. 7. 16. Then went King David and sate before the Lord, and he said, Who am I O Lord God! and what is my house that thou hast brought me hitherto! verse 18. And this was yet a small thing in thy sight Oh Lord God, but [...]hou hast spoken of thy servants house for a great while to [...]ome; and is this the manner of man Oh Lord God! verse 19. And Moses wondred at the great work of Providence in the deliverance of Israel, and drowning of Phar [...]oh, Who is like unto thee O Lord amongst the gods, who is like thee! Glorious in holinesse, fearful in praises, doing wonders, Exod. 15. 11. All these things, and many more there are, which afford wonder and admiration to us; But this one thing, that God is our God, and that he promiseth in the Covenant to be our God, and that we shall be his people, is of all other the most amazing truth, [Page 19] and the most wonderful goodnesse; Behold what manner of love the Father hath And is most wonderful. bestowed upon us, that we should be called the sonnes of God, 1 John 3. 1. This is most wonderful, whether you consider, 1. God himself. 2. Or our selves. Or, Whether we consider 3ly. The comprehensive efficacy of this. Or, 4ly. Other things in comparison with this. Or, 5ly. The fulnesse of it.

1. If you consider God himself. In himself, he is the Almighty God, the God himself. great possessor of heaven and earth, the eternal God, infinite in holinesse, and wisdome, and power, there is no end of his greatnesse: He is the Lord, the Lord merci [...]ul, gracious, long-suffering, abundant in goodnesse [...]nd truth, forgiving ini­quity, transgression and sinne, a God high above all gods.

Now what wonder is it, that this God will so farre abase himself as to become our God, to give himself, and to bestow himself upon us, and to own us for his people, his peculiar, his choyce treasure.

2. If you consider us in our selves: What is man that thou art mindful of Us in our selves. him! or the sonne of man that thou visitest him! saith David, Psalme 8. 4. Much more wonderful is it to say, What is sinful man, that thou regardest him! or what is fallen man, that thou shouldest enter into Covenant with him! It was much that the great God should make a Covenant with man in the state of innocency; it is much more that he should renew a Co­venant with him in the state of enmity: for the righteous God to covenant with righteous man, is not so wonderful, as for the holy God to make a Covenant with unholy man: To be a friend unto a friend is much lesse than to be a friend unto an enemy: To shew favour to one who never deserved wrath, is inferiour to this, viz. to shew the greatest kindnesse to one who deserves the greatest wrath, and utter rejection. As to requite evil for good, is the greatest ingratitude; so to re­turn good for evil, is the greatest kindnesse.

3. If you consider the comprehensive efficacy of this, that God is to us a God The compre­hensive effica­cy of this. in Covenant. This comprehends in it, all good, all love, all mercy, all blessings whatsoever. If God be our God, all good must be our good: heaven and earth are setled upon you: all is given unto you, when God gives himself unto you: He is your Sunne, and your Shield; He will give grace and glory, and no good thing will he withhold. How wonderful is this, that God should be our God in a Covenant of grace! We wonder at Adams interests, and possessions: But the interests and enjoyments of the sinner, being brought into this Covenant with God, as they are more certaine and stable, so they are more high and full. You are now interessed in such mercies, and in such fruitions which Adam never did, or could taste of in his original state of righteousnesse. All other gifts in comparison with this.

4. If you consider all other gifts in comparison with this gift, I will be your God. The gifts which God bestows upon his people, are very many, and very rich, yet none of them is comparable unto this gift of himself in Covenant. None of his earthly and temporal gifts; these are lower than his spiri­tual and eternal gifts: they are farre short of them, and therefore farre short of God. The least spiritual gift transcends all earthly and temporal gifts. And none of his spiritual gifts, I say none of these is to be matched or compared with himself. Grace is not such a gift as the God of grace: Mercy is not such a gift as the God of mercy: Peace is not such a gift as the God of peace: Nor ho­linesse, as is the God of holinesse: Nor happinesse, as is the God of happinesse: No, nor Christ himself; for the end of giving of Christ is to bring us unto God, to the enjoyment of him; and surely the end for which any thing is given, is a­bove the means for which it is given.

5. If you consider the fulnesse of this, That God gives himself unto us to be our God. It is the uppermost, and it is the utmost of all Donations: As there is nothing better, so there is nothing more to be given. God cannot give you a greater, nor a better, nor any more good, when he hath given unto you himself. It is as much as you must, and as much as you can expect and desire; you cannot [Page 20] have more on earth, and you cannot have more in heaven. The enjoyment of God himself for our God, is All. And now tell me whether this be not-wonder­ful and amazing, that such a God should give himself to such miserable, poor, loathsome and unworthy sinners in such a gracious Covenant.

Use. 2. Is this the Covenant of grace (at least the most noble and vital part of Try our selves whether we be in Covenant with God. it) that God is our God, and that we are his people? then let us try our selves whether we be within this Covenant of grac [...], yea or no. Can you (upon good grounds) say, This God is our God, or the Lord is my God; My God, and my Lord, and my Father. Laban could say, the God of your Father, [...]en. 31. 29. and Pharaoh could say, entreat the Lord your God, Exod. 10. 17. but neither of these could say, th [...] Lord my God. You read of some to whom the Lord speaks, Ye are not my people, and I will not be your God, Hos. 1. 9. and the Apostle speaks of some, who were strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. 2. 12. This is one difference betwixt the Co­venant of works and the Covenant of grace, that the one is universal, extending to all mankinde, but the other is particular, and is restrained only to Believers: There is no distinction of persons in the one, but there is a limitation of persons in the other. God is not a God (in a Covenant of grace) unto all, nor can all look on him and own him as their God in Covenant.

Now because this is a very weighty businesse, I shall therefore propound four things to discourse upon.

• 1. Some clear characters of such people who (as yet) have not the Lord to be their God in Covenant.
• 2. The extreme misery and infelicity of such persons.
• 3. The infallible evidences by which you may know that the Lord is your God in the Covenant of grace.
• 4. The admirable comforts proper to those who can (upon that account) say, that God is to them a God, and that the Lord is their God in Covenant.

SECT. II

1. THE Characters of such a people, who as yet have not the Lord to be their Characters of a people not in Covenant. God in Covenant. I shall present unto you four of them, viz universal absence. 2. Special disagreement. 3. A contrary league. 4. Positive unbelief.

1. Universal absence of all those covenant-tokens which God alwayes bestows on them with whom he is a God in Covenant: God is never a God in Covenant Universal ab­sence. to any, but some new and excellent qualities are derived from God; even the ex­cellencies expressed in his Covenant are imprinted in all with whom God is a God in Covenant. God is a God of the living, and not of the dead: If God be your God, you are a changed people, another kinde of people than in times past you were. You have new hearts and a new spirit: And an heart is given unto you to know the Lord, and to love the Lord, and to fear the Lord your God, as he pro­miseth to all with whom he is a God in Covenant: And therefore if no Cove­nant grace is to be found in a mans heart, if no change, if no knowledge, if no love of God, no fear of God, this man cannot say God is my God; he cannot say God hath covenanted with me to be my God. Hence it is that the Apostle speaking of the Ephesians, as under their natural, sinful condition, being dead in sins and trespasses, and walking according to the course of the world, and having their conversation in the lusts of the flesh, Ephes. 2. 1, 2, 3. he saith of them, that at that time they were without Christ, and without the Covenant, and without God in the world, ver. 12.

Object. It is true, that Renewing Grace is not an Antecedent in the Covenant.

Sol. Yet it is true, that it is a Consequent of the Covenant; It is not a Cause why God is our God, yet it is an Immediate effect of this when God is our God: God doth not say, If you bring a changed and renewed heart, then [Page 21] I will be your God; but yet, when God saith in Covenant, I will be your God, he saith also I will give you a new heart, &c.

2. Special Di [...]agreement. In all Covenants drawn up betwixt person and Special disa­greement. person, there must be a mutual agreement, or else it is not a Covenant, neither is it binding, neither is there, or can there be a propriety. If a man offer him­self upon such and such termes to be a husband unto a woman, it she disagree, if she cannot like the person, or his termes, here is no Covenant betwixt them; she cannot say This man is my husband; so if the Lord offers himself to be our God, but he and we differ upon termes proposed, he proposeth such termes as we cannot like, and will not yield unto; now it is evident that he is not our God in Covenant, nor can we say This God is our God. God saith, I am content to be your God; but then you must be content to be holy, Levit. 11. 44. I am the Lord your God, ye shall therefore sanctifie your selves, and you shall be holy, for I am holy. Now if a person replies, but I will not be holy, of all things whatso­ever I cannot abide holinesse, I hate it, and I scorne it, and I will never yield unto it; this person hath not God to be his God in Covenant, for he utterly disagrees, he cannot endure a holy God, and he will not be holy as God is holy. Againe, God saith, you would have me to be the Lord your God in Covenant; If so, then you must obey the voyce of the Lord your God, and do what he commands, Deut. 27. 10. If you will have me for your God, I must rule you, and guide you, and prescribe unto you, what to do, and what to avoid; but if a person replies, I will not have God to rule me, and to order me, I will do what I think good, and will live as I list; I professe to thee, God is none of thy God; thou refusest him, and doest not come up to his Covenant proposals. What a silly thing is it, for any of you, to own God for your God, whilst you utterly disagree with him in his propo­sals, especially in those which must necessarily constitute you to be his people? viz. sanctity and subjection. A contrary League.

3. A contrary League. When the people would make a Covenant that God should be their God, and him they would serve, mark how it is expressed, Josh. 24. 23, 25. Now therefore put away the strange gods that ar [...] amongst you, and encline your heart to the Lord God of Israel. Intimating that God woul never be their God, if they would not put away their idols: If a mans heart be in league and Covenant with any sinne, it cannot be in Covenant with God. Did God ever say, I will be a God to any man who loves his sinnes, and will not part with them! I tell you the Lord abhorres that man, and threatens all his curses against him, and will wound and destroy him that still goes on in his trespasses. And therefore if any amongst you sets his heart on sinne, if he saith I love this sinne, and I will not forsake it, (I will not forsake my pride, I will not forsake my lying, and I will not forsake my slandering, I will not forsake my drunkennesse, or my uncleannesse, &c.) by this he may know that God is none of his God in Cove­nant, nor is he any of the people in Covenant with God. Thou art in a contrary Covenant, in a Covenant wherein God will never agree with thee, Psal. 50. 16. Ʋnto the wicked God saith, What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth, seeing thou hatest instru­ction, and castest my words behinde thee. There are two Covenants, unto which if a man cleaves, God is not in Covenant with him; one is the Covenant of good works, for justification and life: This is inconsistent with an interest in the Covenant of grace. The other is the Covenant with bad works: In this thou put'st off God, and rejectest him, and God puts off thee, and rejects thee: And thou mayest know that thou art in Covenant with sinne, if thou hast a strong affection to it, and doest habitually yield a willing subjection to it.

4. Positive unbelief. When the sinner refuseth Christ, will not come to him, Positive un­belief. not consent to take and receive him for King, Priest, and Prophet; Ye will not com [...] to me that [...]e might have life, John 5. 4. We will not have this man to reigne over us, Luke 19. 14. Christ offers himself, and calls, and entreats, and [Page 22] promiseth, but they will not hearken; now, he that will not have Christ to be his Christ, cannot have God to be his God; For as much as God becomes our God and our Father only in Christ. By Christ only we are brought near unto him, and enjoy him as our God in Covenant.

SECT. III.

2. THE extreme misery and infelicity of such persons who have not God The misery of such who have not God for their God. to be their God in Covenant. The misery is so great, and so sad, that I know not well how to expresse it to you.

1. You are wholly and utterly excluded from all good and happinesse. You They are utter­ly excluded from all good. have nothing to do with happinesse, nor with any thing conducing to it. There is a merciful, loving, gracious, blessed God; but thou hast no portion in this God. There is a precious Christ, a mighty Redeemer, and only Saviour; but thou hast no propriety in this Christ: There are great and precious promises, there are tender compassions in God; there are admirable undertakings for all good, for soul and body: But what are all these to him who is not in Covenant, who hath not God for his God? A man reads a Lease of lands, and goods, and houses; these are something to the heirs; but what are they to an enemy, or to a stranger? A person is very great and mighty, &c. but what is this to the woman who will not marry him? Ah, how sad is this, God hath love, and not for me; hath mercy, but not for me; is happinesse, but is not so to me ! Well did one cry out Quid est Deus, nisi meus, what is God if he be not my God! If he be not merciful to me, and good to me, and blessednesse to me. They have none to go un­to in any di­stresse.

2. You have none to go unto in any distresse and want. In the times of your distresse whither will you flie, or to whom can you go? Wants are upon your bo­dies, and there is no creature to help you; anguish is upon your conscience, and there is no creature to quiet you: Danger is near your souls, and there is no creature to save you; whither will you go, in life for blessing, or in death for life? All good is treasured up in the Covenant, and conveyed to them that have God for their God; you must first have a propriety in God himself, before you can have a right unto, or a propriety in the good things that are to be had by God. O but he is no God to thee, he is none of thine, nor hath he engaged himself to thee for any good whatsoever.

3. You are altogether exposed unto all evil. If God be not your God, assu­redly They are alto­gether exposed to all evil. then he is your Judge: If he be not your friend, then he is your enemy: If you be not under his love, you are then under his wrath: If his promises are not for you, his threatnings are against you: If he be not your loving God in Cove­nant, he is your wrathful God out of Covenant: If he be not your pardoning God in Covenant, he is your condemning God out of Covenant: If you have reason to expect mercy from him, because he is your God, you have as much reason to expect judgement from him because he is your God. I will tell you what God is, and will be to you, if he be not your God in Covenant; He is a just God, who will render unto you according to your works; He is a holy God, who will loath you, and abhorre and reject you: He is a faithful God, who will certai [...]ly execute the fierenesse of his wrath, and all the evil which he hath threatned in his Word a­gainst you, and you shall never escape that judgement; it shall certainly befal you, and abide on you to all eternity.

4. Against all this, you have no remedy, no hope. All the hope of a sinner Against this they have no remedy. is in a Mediatour; but Christ is the Mediatour of the Covenant; There is no Me­diatour to be found in any Covenant but this of Grace, and this you have no part in, God is not your God.

SECT. IV.

3. THE Infallible evidences by which we may know that God is our God The evidences that God is our God in in Co­venant. in Covenant. I will present unto you seven Evidences for this, and I beseech you to ponder them seriously: You may know that God is your God, and that you are his people in Covenant.

• 1. By answerable and reciprocal acts.
• 2. By inclusive and exclusive interests and properties.
• 3. By your choyce and peculiar enjoyments, or (at least) your desires of them.
• 4. By the subordination and conformity of your hearts unto his authority and will.
• 5. By your sweet contentment and satisfaction in the manifestations of God in any part of his Covenant unto your souls.
• 6. By your dependance on God as your God in Covenant.
• 7. By your Covenant-care and carriage.

First, You may know that God is your God, and that you are his people, by your The answer­able and reci­procal acts be­twixt God and us. On Gods part. His choosing act. answerable and reciprocal acts between God and you.

There are four acts which God doth expresse when he becomes our God in Co­venant.

1. There is his choosing act; he makes choyce of us before any other to be his people. The Lord thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth, Deut. 7. 6.

2. There is his loving act. When I passed by thee, and looked on thee, Be­hold His loving act. thy time was the time of love. And I sware unto thee, and entred into Covenant with thee, and thou becamest mine, Ezek. 16. 18.

3. There is his engaging act: He bindes himself to be our God, by Promise, His engaging act. and by Oath, Ezek. 16. I sware unto thee.

4. There is his imparting act: He doth in this Covenant bestow himself, and His imparting act. all that he hath, or can do, upon us. I am thine, and I will blesse thee, and do thee good. And all these acts are free, not compelled; and they are also fixed acts, never will he reverse or alter them.

Answerable unto these acts of God, are the Acts in such who are the people of On our part. God by Covenant: What God acts towards them, they do act by the instinct of his Spirit towards him. They do also,

1. Choose him before all other to be their God. You have chosen you the Lord to serve him, Josh. 24. 22. Thou hast avouched the Lord this day to be thy God, We choose him. Deut. 26. 27. As the wife owns the husband, this is the man on whom her heart is set, and none but him.

2. Love him; I love the Lord, said David, Psal. 116. 1. Thou shalt love the Love him. Lord thy God, Deut. 11. 1. We loved him because he loved us first, 1 John 4. 19. Oh how dear is his presence and his favour to them, how sweet are their mutual communions?

3. Engage themselves unto him: Many Nations shall be joyned to the Lord in Engage our selves to him. that day, and shall be my people, Zech. 2. 11. They yield themselves unto the Lord, (or as it is in the original, they give the hand unto the Lord) 2 Chron. 30. 8. As the custome is, when men make a Covenant or Agreement, they strike hands, or take one another by the hand, arguing hereby their consent and engagement, as the people in Ezra 10. 19. gave their hands that they would put away their wives. So in covenanting with God, we give out the hand unto him; (i. e.) we give up our selves unto him, and binde our selves unto him.

4. Impart themselves, and all that they have, or can do unto him; their hearts Impart our selves to him. and lives, and gifts, and services, that God may have all; and draw out your All, All your hearts, all your graces, all your parts and lives, and estates, Josh. 24. 17. [Page 24] The Lord is our God. Ver. 24. The Lord our God will we serve. Rom. 14. 7. None of us liveth to himself. Verse 8. Whether we live, we live unto the Lord, &c. Now is it thus with us? have we indeed chosen the Lord to be our God? and are we engaged unto him, and love him, and own him, and are become his, and none but his, and have we made over our selves, and all that we have unto him, and count nothing, no, not our lives too dear for him? The Lord hath passed by thousands, and hath set his heart on you; and have you passed by all others, and set your hearts only on him? But are you sure that you have not chosen some other Object with him, or before him? only the Lord God is chosen by you, and set up by you. No sinful object, and no earthly object is set up: And are you so become his, as that you will be his for ever? you are bound to him, you cleave unto him; nothing shall part you and your God; no outward preferments, afflictions, and crosses: do you count it your only happiness to enjoy him, and your only unhappiness to be deprived of him? do you say, None but God, none but God? as the Martyr said, None but Christ. But are you so his, that he is the greatest desire, and the greatest de­light, and the greatly beloved of your souls? Whom have I in heaven but thee? There is none on earth that I desire besides thee, Psal. 73. 25. Nay, but may the Lord make use of you as his? If he should say, I must use your wisdome, or your power, or your authority, or your zeal, or your estate, or your lives, for the service of my glory: Can you now answer, O Lord, I am thine, I am thy servant, all that I have is thine, and all that I can do is thine? thou shalt command my heart, my parts, my estate, my life, my All, &c.

2. You may know whether the Lord be your God, and you be his people, By our mutual interests and properties. By your mutual interests, and proprieties inclusively, and exclusively; God hath an interest in you, and you have an interest in God: he hath a propriety in you, and you have a propriety in him; in all that he hath you have an interest, and in all that you have he hath an interest; what he is, he is for you; and what you are, you are for him; he is only for you, and you are only for him: None hath that interest in you as God hath, if indeed he be your God; Nay, you have not such an interest in your selves, as God hath in you; you are not your own, you are wholly his, if indeed he be your God, and you be his people; No Sinne can say, You are mine; and no Creature can say, You are mine; only God can say, You are mine; As in the Covenant of Marriage, none but the Husband can say, This woman is mine; So if God be our God in Co­venant, none can say, You are mine, but God only. Levit. 20. 26. You shall be holy unto me, for I the Lord am holy, and have sever'd you from other people, that you should be mine. Ezek. 16. 8. I entered into Covenant with thee, and thou becamest mine. Cant. 2. 16. My beloved is mine, and I am his. O sirs! these two words (mine and thine) make up the Covenant; Nay, if I may be rightly understood, this one word (mine) makes up the Covenant, when you summe up all, it is in this, God is mine, he is my God, he is my Lord, he is my Father, he is my friend, he is my mercy, he is my wisdome, he is my counsel, he is my rock, he is my help, he is my comfort, he is my hope, he is my salvation, he is my portion, he is my life, he is my happiness. Do­mine ubi sunt omnia mea, tuscis, said Paulinus; And when God looks on any person in Covenant with him, he can say, This person is mine, he is my child and my friend, and my servant; I have all his heart, and all his love, and all his hope, and all his trust, and all his delight, and all his desire, and all his fear, and all his service, &c.

3. You may know whether God be your God, By your choice and pecul'ar By your choice and peculiar enjoyments. enjoyments; or (at least) by your desire of them; your Covenant enjoyments; your desire to enjoy Covenant-mercies and blessings; if God be your God in Covenant? you do enjoy him, and such things from him as no othe peo­ple [Page 25] in the earth do enjoy; what peculiar things do we enjoy, I will tell you.

1. You enjoy that loving-kindesse, and favour as none else do enjoy: Re­member The loving kindness of God. me, O Lord, with the favour that thou bearest unto thy people, Psal. 106. 4.

2. You enjoy that pardoning mercy as none else do enjoy; Thou hast for­given Pardoning mercy. the iniquity of thy people, thou hast covered all their sinne, Psal. 85. 2.

3. You enjoy that power of renewing grace which none else do enjoy; That Power of re­newing grace. cleansing from sinne, Jer. 33. 8. That subduing of sinne, Micah 7. 19. That freedome from sin; Sin shall not have dominion over you, for you are under grace, Rom. 6. 14. That newness of heart, Ezek. 36. 26.

4. You enjoy that peace and comfort which none others do enjoy; He will Peace and comfort. speak peace unto his people, Psal. 85. 8. Comfort ye, comfort ye my people, saith your God, Isa. 40. 1. Sing and rejoyce, O daughter of Zion, for lo, I come, and I will dwell in the midst of thee, saith the Lord, Zach. 2. 10.

Object. Oh, But we have handly found any of these Covenant enjoy­ments.

Sol. I answer, every one to whom God is a God in Covenant.

1. Either hath expresly found every one of them.

2. Or his great desires, and longings of heart are after these Covenant enjoy­ments; O a reconciled God, a loving God, a pardoning God, a sanctifying God, a Peace-speaking God, &c. above all things else whatsoever, these are most eminently, and most earnestly, and most constantly to be found in the hearts desire of that person who indeed hath God to be his God; Let the con­science speak, and bear witnesse whether this be not so. All you who have God to be your God, and who are his people this day; Now tell me you who heare this Sermon, and perhaps think that God is your God, what are your enjoyments, your portions, your possessions; what Covenant-gift, or work is to be found in your souls; And what are the great things after which you so pant, and sigh? Is it the favour of God, is it the mercy of God, is it re­newing, and subduing grace? I have nothing untill I have these, and I cannot be satisfied untill I have these. O Lord, be my God; O Lord forgive iniquity, remember me graciously, love me freely, heal my soul, &c.

4. You may know that God is your God, and that you are his people by your By the confor­mity of your wills to Gods Will. subordination, and by your conformity of your wills to Gods Will; Beloved, the Covenant betwixt God and us, takes in these two things.

1. Subordination. For it is an agreement betwixt a Superiour and an Inferi­our; betwixt the great God who is the Lord of all, and poor miserable man, who is inferiour to him, and is to subject himself to his God, as to his Lord and Soveraign, to be ruled by him, and guided by him.

2. Conformity of will; for it is a Covenant of love, in which both parties have as it were but one heart, and one mind, and one will between them; and so in this Covenant [if we have God for our God; and if we be his people] what God likes, that do we like; and what our God loves, that do we love; and what our God hates, that do we hate; and what our God wills, that do we will; and what God would have done, that would we have done. This Co­venant is an agreement, and mutual consent in all things; It will not permit us to give limits to God, because he is our soveraign Lord; Nor will it ad­mit contrarieties and contradictions 'twixt God and us; And therefore in this Covenant, God writes his law in our hearts; i. e. he puts into our hearts such spiritual principles, as makes our will delightfully conformable unto his Will.

Alas! if there be an opposition 'twixt our hearts and God, a contradiction in [Page 26] our minds and wills unto his mind and Will, this enmity plainly testifies, that he is not our God, and that we are none of his people; if you be at that point, that your judgement, and your will, and your lusts shall rule, and sway, and govern, and command, and that God must stoop and yield to your thoughts, and to your pleasures, and to your wills, &c. But by this it appears that he is your God, and that you are his people, if God doth rule, and you do obey; if he commands, and you do hearken; if his mind rules your judge­ment, if his Will rules your will, if his love rules your love, if his Law rules your lives; O Lord, what thou lovest I love, what thou commandest I approve; good is the Word of the Lord, the Commandment is holy and just, and good.

5. You may know whether God be your God in Covenant, by the sweet By our sweet contentment in the manifesta­tions of God to us. contentment, and satisfaction, in the manifestations of your God in any part or branch of his Covenant into your souls. If the Lord at any time be pleased to answer the desires of your souls in Covenant-love, or in Covenant-mercy, or in Covenant-grace, or in Covenant-strength, or in Covenant-peace; O what a heavenly satisfaction is this! But a glimpse of the favour of your God; but a taste of the mercy of your God; never so little of grace or peace which is an Ambassage, a Letter, a Token from God, that he is your God; this is such a life to you, it is such a rejoycing, it is such a cordial, it is such a sweet day to your soules; It is a thousand times more than to hear news, that the high­est of earthly preferments is yours, or that the largest of earthly possessions are yours; Covenant-manifestations are most precious unto all who are in Co­venant. Psal. 35. 3. Say unto my soul, thou art my salvation.

6. You may know that God is your God, and that you are his people, by your dependance on God as your God in Covenant; you will go to him, and By our depen­dance on God as our God in Covenant. rest on him in all your occasions; I will cry unto God most high, unto God▪ that performeth all things for me, Psal. 57. 2. Thou art my God, early will I seek thee, Psal. 63. 1. So, this is our God, we have waited for him, and he will save us, Isa. 25. 9. I will look unto the Lord, I will wait for the God of my salvation; my God will hear me, Micah 7. 7, &c. You will go to him and none else; to your al-sufficient God, to your Sunne, and to your shield; Remember thy Covenant, O my God, which thou hast made, and save me, &c. You may know that God is your God, by your care, and your carriage in walking with him, and before him, according to the Covenant; I am the Almighty God, walk before me and be thou perfect, Gen. 17. 1. You are a choice and peculiar people, and you will lead choice and peculiar lives.

SECT. V.

4. THe comforts from this, that God is our God, and that we are his people: I Comforts from this that God is our God. shall propound these, 1. In general. 2. In particular.

1. In the general, it is our happinesse, and blessednesse, so the Scripture af­firms, Psal. 33. 12. Blessed is the Nation, whose God is the Lord, and the In general. This is our Blessedness. people whom he hath chosen for his inheritance. Psal. 144. 15. Happy is the peo­ple whose God is the Lord. We lost our happinesse, when we lost our God; and we then recover our happinesse, when we recover God to be our God; there are Three things make up a blessednesse for us. Chiefnesse of good. three things necessary to make up a blessednesse for us.

1. Chiefnesse of good; Mans happinesse must be the best of good. No good [below man] can be the happinesse of man; and therefore mans happinesse cannot be placed in the enjoyment of any created thing whatsoever, (suppose it be any gracious qualities) because there is a good better than all these, and that is God himself.

2. Fulnesse of good; it must be such a good as comprehends all the good Fulness of good [Page 27] which the soul of man doth or can need and desire, and is capable of; if the good be too short, and failing, that it is not sutable, or it is not extensive, if it cannot fully reach unto, and fill up the soul; it is not blessednesse, for blessednesse is perfect; it cannot consist with want; now such a good God on­ly is.

3. Fruition of, and propriety in that good: Objective blessednesse may be Fruition of that good. without our fruition; but our formal blessednesse doth consist in our enjoy­ment of that blessednesse in union with it, and communion of it; and all these are to be found when God is our God, and when we are his people in Covenant; That God (who is the chiefest good, and most full and infinite good) we stand possessed of, and enjoy him as so unto all eternity. This is our God for ever and ever.

But to speak more exactly to this great truth: give me favour to open three things unto you, &c.

• 1. That God is, and that he only is our blessednesse.
• 2. What that is which makes up our blessednesse in God.
• 3. That every one who hath God to be his God, doth enjoy every thing which makes up that blessednesse.

1. That God is, and that he only is our blessednesse, this will presently appear God is, and he only is our blessednesse, Proved. Blessednesse is perfection. God is perfe­ction. by these three Arguments.

1. Blessednesse is perfection, and it is the chiefest perfection; it raiseth our con­dition, and so raiseth it, that it cannot be raised any higher or further; and therefore the Apostle describing the blessednesse of the Saints in heaven, saith, that thus the spirits of just men are made perfect, Heb. 12. 24. But God is per­fection, and he is the chiefest perfection; not only as to himself, but also as to us; that he is perfection to himself, is evident by his own al-sufficiency, and by his own infinitenesse (al-sufficiency is perfection, and infinitenesse is per­fection, and independency on any, is a perfection of, and no it, self) and that he is a perfection, and the chiefest of perfection unto us is as evi­dent; for,

1. The more or lesse you enjoy of him, the more, or the lesse perfect you are; The more or lesse you enjoy of God, the more or lesse perfect. you climb up to your perfection, as you climb up in your enjoyments of him: the more that you are brought into a likenesse of him, and into a fellowship with him, and a participation of his grace and love, and glory, the more perfect you are.

2. The more you do enjoy of him, the lesse need you will have of other things; The more you enjoy him, the lesse need of o­ther things. And when you come fully to enjoy him, all your needs, and all your wants will be at an end. As nothing can be added to God, because he is an infinite perfe­ction; So nothing can be added to our blessednesse, besides God himselfe, when we come to enjoy him, and therefore he alone is our per­fection.

3. He fully makes up the wants of your souls; and therefore he is our per­fection. He fully makes up the wants of our souls. Survey all the wants and complaints of the soule; he can sup­ply them all; and all from himself alone; and therefore certainly God is our perfection.

4. Yea, go where you will, and pitch on any objects whatsoever, and In all other en­joyments, our condition is low without God. Blessednesse is our rest. let them all fall into your possession, yet, is your condition low, imper­fect, needy, unhappy, unlesse you come to enjoy God; therefore he only is your perfection.

2. Blessednesse is a quietation. It is our rest, our center where our souls qui­etly rest, and neither do, nor can move any further. It is our Fathers house unto which we are travelling, and unto which when we arrive, we are then at our journies end.

Blessednesse is that enjoyment, beyond which we cannot move in our de­sires, for any better or further enjoyment: It concludes and puts a full peri­od [Page 28] to all the motions of the soul; Now God is, and he only is the quiet, rest, and end of the soul. O Lord, saith Austin, My heart was made for thee, God, and he only is our rest and never is at re [...] till it come unto thee. There is a restlessenesse in man in all other enjoyments; his soul rests not, though he enjoyes honours, or riches, or friends, or health, or liberty; yea, though he enjoyes grace and comfort; But when he comes to enjoy God himself, now he is at rest; Now he can say as David, Return to thy rest, O my soul, Psal. 116. 7. There is no more to be desired or enjoyed; for blessednesse is a compleat and fixed satisfaction to the soul; it fills up all wants, and all desires, and therefore it gives rest and quiet; and so doth God; The Rabbins say, that all the letters in the Name Jeho­vah, are litterae quiescentes, letters of rest. Blessedness is that good which is most desirable.

3. Blessednesse is that good which is most desirable, and most delightful; for it is the greatest goodnesse, and therefore is most desirable, and because so, there­fore it is the most delightful: It is the end for which all other things are desi­red, and it is the full possession of all that we have longed and waited for. Now God is the most desirable good; He is so in himself, (for he is goodnesse God is the most desirable good. it self, and he is desirable for himself alone, and so is no other good) And he is so in the hearts of his people: Whom have I in heaven but thee? and there is none on earth that I desire besides thee, Psal. 73. 25. And God is the most de­lightful good; there cannot be any object whatsoever, which can so please, and so take, and so affect, and glad and rejoyce the heart, as God doth; His manifestations are a very Paradise, and a very heaven in the hearts of his people; they make them to rejoyce with joy unspeakable, and full of glory.

2. What that is in and from God which makes up our blessedness, or a blessed­ness What that is, in and from God, which is a blessedness unto us. Propriety. unto us.

There are four things which do it.

1. Propriety. Though God be an infinite blessedness in and to himself, whe­ther we have any interest and propriety in him or not, yet he is not our bles­sedness without propriety; he must be our God, if he be our blessedness. Pro­priety in blessedness, is our blessedness. He is rich who hath riches, and he is great who hath greatness; the seeing of lands, makes no estate unto us, but the possession of them, and propriety in them, this doth it.

2. Conformity; as our unhappinesse consists in dissimilitude (the more un­like Conformity. any man is to God, the more unhappy is that man) where nothing of God appears, there nothing of happinesse appears, (for there can be nothing but darknesse, where there is nothing of light.) So on the contrary, our happinesse depends upon similitude with God; The more like we are to him, the more blessed are we. The Apostle delivers this as our very blessednesse, that when he appears we shall be like him, 1 Joh. 3. 2. Hence it is, that holy persons are stiled blessed persons: Blessed are the pure in heart, Matth. 5. 8. and holinesse is happinesse. Imperfect holinesse, is imperfect happinesse; and perfect holinesse is perfect happinesse. The more holy you are, the more like to God you are; and the more like you are to him, the more blessed you are. The more you partake of the Divine Nature, (which is the only blessed Nature) the more do you partake of blessednesse, for God is now the more yours.

3. Ʋnion. As dissimilitude with God, hinders God from being our blessed­ness: Union. so likewise doth distance from God; this must necessarily be so; for if God be blessedness, then a distance from God, is likewise a distance from bles­sedness; of necessity there must be a nearness; yea, such a nearness as makes a union, which must make up a blessednesse unto us; and indeed here lies our blessedness, that God unites himself unto us, and we are united to him. He u­nites God unites himself to us. By way of do­nation. himself unto us,

1. By way of donation; in that he gives himself unto us, even as an husband gives himself unto the wife, Hos. 2. 19.

[Page 29] 2. By way of inhabitation; in that he dwells in us by his Spirit, 1 John 3. 24. By way of In­habitation. We know that he dwells in us by the Spirit which he hath given us. 2 Cor. 6. 16. I will dwell in them, and I will be their God, and they shall be my people.

3. By way of affection; for as we are united to Christ by Faith, so God is By way of af­fection. united to us by love; when he loves us, he joynes himself to us (union being an immediate effect of love) and where he unites himself, there he is a blessedness.

4. Communion. This Communion of God with us, is our great happiness on earth, and shall be our everlasting happiness in heaven, and it doth consist Communion. in Gods gracious opening and manifesting of himself unto the soul; not sim­ply in his loving of us, but especially in the manifesting that love unto us; not simply in his delight, but especially in manifesting that delight of his in us to­wards us, and in the imparting of his goodness to us; and verily in this commu­nion doth our blessedness consist; namely, that God doth manifest himself in love, and grace, and glory to us.

3. That every one who hath God for his God in Covenant, doth enjoy every Everyone who hath God for his God, doth enjoy all these things. He hath an in­terest in God. one of these things which makes up blessedness; This so clear, that I shall not need to insist upon it.

1. He hath an interest in God; yea, such an interest that includes propriety; he can say, This God is my God, and this God is my portion. Psal. 118. 28. Thou art my God, and I will praise thee; Thou art my God, and I will exalt thee. Psal. 119. 57. Thou art my portion, O Lord. Psal. 73. 26. God is the strength of my heart, and my portion for ever. Bernard saith, Lord, whatsoe­ver we give thee, unlesse we give our selves unto thee, it doth not satisfie thee; So we must say, Lord, whatsoever thou givest to us, it cannot satisfie us. It is somewhat to say, This house is mine, and these lands are mine, and these pa­rents and friends are mine; but it is infinitely more to say, This God is mine, this God is my portion. The greater that God is above all others, the greater is the comfort and the blessedness, that he is mine.

2. He hath a conformity unto God: for he now is made partaker of the He hath a con­formity unto God. Divine Nature, 2 Pet. 1. 4. and is changed into the same image, 2 Cor. 3. 18. He carries the very marks and characters of the holy, merciful, good, patient, wise, loving God in his soul.

3. He hath union with God, and God with him; therefore he is said to be He hath union with God. married to the Lord. Thy Maker is thy husband, Isa. 54. 5. And to be joyn­ed to the Lord, 1 Cor. 6. 17. God is in him, and dwells in him: His heart is the Temple of the Holy Ghost; And the Father loves him, John 14. 23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.

4. He hath communion with God; Our fellowship is with the Father, and He hath com­munion with God. with his Sonne Jesus Christ, 1 Joh. 1. 3. The Communion of the holy Ghost be with you, 2 Cor. 13. 14. Oh what happiness is this! If all that God the Father will impart, or if all that God the Sonne will impart, or if all that God the holy Ghost will impar [...] ▪ can make you blessed, you have it all. God hath communion with you, and you have communion with him; he loves you; I will marry you to my self in loving kindnesse, Hos. 2. 19. and you love him; We love him, because he loved us first, 1 John 4. 19. He delights in you; Thou shalt be called Hephzibah, for the Lord delighteth in thee, Isa. 62. 4. and you take delight in God. God is manifesting himself, and communicating his love and goodness to you to all eternity.

2. Thus have you the comfort in the general, from this, that God is your Comforts in particular. God. I shall now proceed to handle the comforts in particular, which belong unto you; and they are these. If God be your God,

• 1. Then you are the particular objects of the eternal love of God, and of [Page 30] all his gracious, unchangeable and infallible purposes, intentions and thoughts.
• 2. Then all the glorious Attributes of God are engaged unto you for good, for your good, for all your good, altogether for all your good.
• 3. Then Jesus Christ, and all the Offices of Christ, and all the works, and all the sweet fruits of his Redemption, Intercession, and Mediatourship are yours, and for your good.
• 4. Then the Holy Ghost, and all the excellent and choyce works of the Spirit, his graces, assistance, guidance, refreshings, joyes, comforts, sealings, are your portion and assured possession.
• 5. Then there is a communion and conjunction of the whole Trinity, in all the businesses of your eternal blessedness.
• 6. Then all the promises of God are yours.
• 7. Then all the priviledges and immunities annexed to the Covenant of grace, are yours.
• 8. Then all is yours.

Greater and better comforts than these, neither men nor Angels can possibly present unto you. And I desire the rather to discourse of them, that you who are the people of God, and have chosen him to be your God, and find him to be so, may know your blessedness, even in this alone, that God is your God: And that others, who as yet are out of Covenant, hearing the surpassing hap­piness of being in Covenant with God, and Gods being in Covenant with us, may be awakened, excited and allured, to come off from their sins and sinful wayes, and may strive earnestly to enjoy this God for their God, and that they may become his people.

SECT. VI.

1. IF God be your God, then you are the particular objects of his eternal love, If God be our God, we are the objects of Gods eternal love, and of all his gracious pur­poses. and of all his gracious and unchangeable, and infallible purposes, intentions, and thoughts; and so you may safely conclude that you are the vessels of mer­cy, on whom God will make known the riches of his glory, Rom. 9. 23. The Apostle in that Chapter discourseth of the eternal love and grace of God in election (which he calls The purpose of God according to election, ver. 11. and his love, ver. 13. and his having mercy on whom he will have mercy, ver. 15. 18) and those persons whom he hath thus loved and elected, he calls vessels of mercy afore prepared unto glory, ver. 23. Now the question might be, how we may know whether we be in that number, whether we be the persons on whom that love, and that election was fixed. This he resolves by our interest in the Covenant, ver. 24. Even us whom he hath called. Ver. 25. As he saith also in Hosea, I will call them my people which were not my people; and her be­loved, which was not beloved. Ver. 26. And it shall come to passe, that in that place where it was said unto you, you are not my people, where they shall be called the children of the living God: as if he had said, we know that God hath loved us, and that he hath had mercy on us, and that he hath elected us; for he hath called us out of our sinful condition, and brought us into Covenant with him­self; he is our God, and we are his people; he is our Father, and we are his children; we are the children of the living God. Now what an unspeakable comfort is this, namely, a certain knowledge of the love of God, and of the election of God, that our names are written in heaven in the book of life, out of which they shall never be blotted? 1 John 3. 1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sonnes of God! as if he had said, no love like unto this love; This was wonderful love, that he should be out Father, and we should be his children. 2 Thes. 2. 13. We are [Page 31] bound to give thanks alwayes to God for you, brethren, beloved of the Lord, be­cause God hath from the beginning chosen you to salvation. Mark, the Apostle judgeth their election to be a just obligation of continual thanks, that God should be blessed for that, every day of our lives for ever and ever, because he hath chosen us, and ordained us to salvation. Luke 10. 20. Rather rejoyce, because your names are written in heaven. Oh, to be interessed in that love of God, out of which Christ comes, and mercy comes, and all our good comes! To be interessed in that love which is so free, so liberal, so invariable! To be interessed in that election, which passeth by others, but clasps us; which in­tends for us no less than eternal glory, which will infallibly bring into us, all that will bring us unto glory! To be interessed in that election which be­gins in choycest love, and ends in fullest blessednesse! Certainly, these are grounds of highest comfort, and of sweetest joy: and in these are all such in­teressed, who have God to be their God, and who are his people in Covenant. These, and noen but they are the beloved and chosen o God.

SECT. VII.

2. IF God be your God, then all the glorious Attributes of God, are engag [...]d All the glori­ous Attributes of God are en­gaged for their good. unto you for your good; for when God is our God, then himself as conside­red in his essence, and as considered in his attributes or glories, he thus is ours; God and all that belongs to a God are for us, and for our good. As when the Covenant of Marriage is finished betwixt the Husband and the wife, now the Husband is hers, and all that belongs unto the Husband is hers, she shall be the better for his riches, and for his honours, and for his wisdome, and for his power, and for his kindness: So when God is our God in Covenant, he is ours, and all that he hath is ours: ours, though not for Denomination (as if he made us Gods, or made us omnipotent, and infinite, and eternal) yet ours for fruition: himself and all his attributes, we do and shall enjoy for our good and benefit.

I will mention some of those attributes of God, and will shew you your good of and by them, and will demonstrate it, that they and all their good are engaged to all the people to whom God is a God in Covenant.

1. God is al-sufficiency. I am God Almighty (or al-sufficient) saith God to A­braham, God is al-suffi­ciency, and this is engaged. Gen. 17. 1. (i. e.) I am an infinitely perfect [...]fulness to my self, and of my self; I am absolutely enough, and need or want nothing; and I will be e­nough, I will be a fulness to you, you shall not need any other but my self, to supply you with any good which you shall want, or to secure you from any evil which you fear. This is al-sufficiency, To be enough, and to be without any want, and to be enough to us, and to fill up all our wants; and this al-sufficien­cy, God doth [...]ngage himself to be unto every one with whom he is a God in Cove­nant, Gen. 15. 1. Fear not, Abraham, I am thy shield, and thy exceeding great reward. What is that? It is as much as if he had said, I am thy al-sufficiency, and will see unto thee, that thou shalt have enough, thou shalt not want any thing. Psal. 23. 1. The Lord is my shepherd, I shall not want. Psal. 34. 9. There is no want to them that fear him. Psal. 84. 11. The Lord God is a Sun and shield; The Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. Now this is the comfort belonging to you, That your God is al-sufficiency, and he is your al-sufficiency; all that you have comes from him; and all that you want, shall be supplyed by him; and he hath e­nough of his own fully to help you in any condition, and at any time, and he a­lone is enough unto you.

Consider, any want whatsoever (whether spiritual or temporal, whether in­ward [Page 32] or outward) your God will be an al-sufficiency to you. Do you want grace? do you want peace in conscience? do you want the joy of the holy Ghost? do you want strength against corruptions, or against temptations? God is sufficient for them all: He can and will give more grace, Jam. 4. 6. He can and will speak peace unto his people, Psal. 85. 8. He can and will give you fulnesse of joy, Psal. 16. 11. Exceeding joy, like that in harvest, Isa. 9. 3. and in Isa. 12. 3. With joy shall ye draw waters out of the wells of salvation: and he can and will be suffi­ciency against your corruptions; Sinne shall not have dominion over you, for you are under grace, Rom. 6. 14. And against your temptations; M [...] grace is suf­ficient for thee; and my strength is made perfect in weaknesse, 2 Cor. 12. 9. And for any outward want; My God (saith Paul in Phil. 4. 19.) shall supply all your need according to his riches in glory by Christ Jesus: Bread shall be given him, and his water shall be sure, Isa. 33. 16. The earth is the Lords and the fulnesse thereof: If all the earth can help you, you shall not want any good; nay, if the earth, or meanes do faile, God himself will not fail you, but will create good, and help, and salvation for you.

2. God is mercifulnesse: The Lord, the Lord God merciful, &c. Exod. 34. 6. The Lord your God is merciful, 2 Chron. 30. 9. Turn unto the Lord your God, God is merci­fulnesse. for he is gracious and merciful, Joel 2. 13.

Mercifulness or mercy, doth especially denote two things in God.

1. One is tender compassion; and therefore the mercies of God are frequently Mercy denotes in God, Tender com­passion. stiled his bowels; (Psal. 25. 6. Remember, O Lord, thy tender mercies) or thy bowels of mercies. So Psal. 51. 1. According to the multitude of thy bow­els of mercies; and so in the New Testament, Through the bowels of the mercy of our God, Luke 1. 78. It is remarkable, that the same word in the Hebrew, Chalde, Syriack, and Arabick, which signifies bowels, is used for mercy: which notes two things.

1. That the mercies of God to his, are most inward, tender, affectionate com­passions, like the bowels of a father, and of a mother to his dearest children be­ing in misery.

2. That not only the effects of mercy, are the portion of Gods people, but the very heart of God acts towards them, and yearns over them: when he shews mercy to them, mercy comes from his very heart and bowels.

2. Another is, forgiveness of sinnes; that essential propension in God to par­don sinne, to pass by transgression, to blot out iniquity, and never to remem­ber Forgivenesse of sins. sinne any more. This is the Attribute of God, which is his great glory, and his great delight, and our only hope and life. There is a depth in this mercy, more than that in the Sea, and a height in this mercy, above all the thoughts of men; and a bredth in this mercy; it can pardon many sins, great sinnes, abundant sinnes; and a length in this mercy; it is everlasting, and en­dures for ever: This is the mercy, or mercifulness of God! And to enjoy God in this Attribute (as our merciful God, as pitying, as pardoning us, as forgiving and forgetting all our sins, and never remembring them any more) O what a comfort, what a settling, what a joy, and a rest is this!

Consider,

1. It is the great care, and the great desire almost of every man, especially in distresses of conscience, and times of sickness and death; Be merciful unto me, O Lord, Lord be merciful unto me a sinner. O that my sinnes were par­doned, and how shall I get my sinnes pardoned! He that doth not regard the ho­ly, doth yet prize and esteem very much the merciful God. Every sinner doth like and long for mercy.

2. All Controversie is at an end, when mercy pardons sinne. Now enmity is slain, and wrath and curse go off (for these follow sinne as unpardoned) but [Page 33] if sin be pardoned, all punishment is pardoned, and God is reconciled, and your souls are graciously accepted, and clasped with love and favour.

3. When mercy pardons sinne, then conscience is at rest; The broken bones are at ease and rejoyce, Psal. 51. (True peace follows full remission of sinnes) and then joy comes into the heart (Be of good comfort, thy sinnes are forgive [...]) And then confidence of access unto God comes into the soul, and then hope of salvation is raised in the soul.

Now mark what I say, If God be your God, then he is your merciful God. And God is your merciful God. Heb. 8. 10. This is his Covenant, I will be to them a God, and they shall be to me a people. Ver. 12. I will be merciful to their unrighteousness, and their sinnes will I remember no more. Isa. 40. 1. Comfort ye, comfort ye my people, saith your God. Ver. 2. Speak ye comfortably to Hierusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. Jer. 33. 8. I will par­don all their iniquities whereby they have sinned, and whereby they have trans­gressed against me. Micah 7. 19. Thou wilt cast all their sinnes into the depth of the sea. Ver. 20. Thou wilt performe the truth to Jacob, and the mercy to A­braham. Six comforts to those who have God their merciful God. He will forgive you, though not others.

There are six excellent comforts unto you who have God to be your merciful God.

1. That he will forgive you. Though the sinnes of others are sealed up, and stand upon record against their souls, yet your sinnes shall be forgiven. The sinnes of others are written, and stand upon record, but yours are blotted out. He will forgive your great sins.

2. That he will forgive your great sinnes, as well as your small sinnes: From all your filthiness, and from all your Idols, will I cl [...]anse you, Ezek. 36.

3. That he will forgive all your sinnes, though they have been many, though He will forgive all your sinnes. there hath been a multitude of them. Your God (who is rich in mercy, and hath riches of mercy, and multitude of mercies) will abundantly pardon them, Isa. 55. 7.

4. That he will freely forgive them; I am he that blotteth out thy He will freely forgive them. transgressions for mine own sake, and I will not remember thy sinnes, Isa. 43. 25. and Luke 7. 42. He will ever­lastingly for­give.

5. That he will everlastingly forgive your sinnes; so forgive them, as ne­ver to mention them more. All his transgressions which he hath committed, they shall not be mentioned unto him, Ezek. 18. 22. Though they be sought for, there shall be none, and they shall not be found, for I will pardon them whom I reserve, Jer. 50. 20.

6. That your God will certainly do this; I will surely have mercy upon him, He will cer­tainly do this. God is holi­ness. Jer. 31. 20.

3. God is holinesse; He is an holy God, Joshua 24. 19. I am the Lord your God, ye shall be holy, for I am holy, Levit. 11. 44. (Holy, holy Lord God Al­mighty, Rev. 4. 8.) Glorious in holinesse, Exod. 15. 11.

Gods holinesse, is his infinitely purenesse without all sinne, yea, hating of it. Being also the cause of all the holinesse and purity in the crea­ture.

This is one of the great excellencies and the glories of God; He were not God if he were not holy; and the more that any one partakes of holinesse, the more excellent is he. Six things af­firmed of holi­ness. It is a glory at­tributed to eve­ry person in the Trinity. Unto the Father Unto the Son. Unto the Spirit

There are six things which we can affirm of holiness.

1. It is a glory attributed unto every person of the Trinity. It is attri­buted

Ʋnto the Father: Holy Father, keep through thine own Name, those whom thou hast given me, John 17. 11. Unto the Sonne, that holy child Je­sus, Acts 4. 27. These things saith he that is holy, Rev. 3. 7. Unto the Spirit, [Page 34] who is called the Holy Ghost, Matth. 3. 11. and the holy Spirit. Eph. 4. 30. Grieve not the holy Spirit of God

2. It is a glory attributed unto all creatures, and persons, and things of ex­cellency. It is attributed to all creatures, and things of excellency. The holy Angels, Matth. 25. 31. The holy Prophets, Luke 1. 70. The holy Scriptures, Rom. 1. 2. 2 Tim. 3. 15, The great City, the holy Je­rusalem descending out of heaven from God, Rev. 21. 10. Holy men of God, 2 Pet. 1. 21.

And indeed holinesse is our glory, and therefore the Spirit of grace is cal­led the Spirit of glory, Heb. 10. 29. 1 Pet. 4. 14. And they who are stiled holy, Isa. 4. 3. are stiled the glory, ver. 5.

3. It is necessary unto glory, unto that glory which shall be revealed, unto It is necessary unto glory. the exceedingly exceeding weight of glory, unto that eternal glory, that hea­venly happiness, as a means is necessary to an end; as a lower step to a­rise unto an higher. Heb. 12. 14. Follow holinesse, without which no man shall see the Lord. 1 John 3. 3. Every man that hath this hope, purifieth himself as he is pure.

4. It is necessary unto your present communion with God. He cannot take de­light in you, nor will he be neare you, nor impart himself unto you, unless It is necessary to our present communion with God. you be holy. What fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? 2 Cor. 6. 14. You read in the Law, that all was holy which had a respect unto God; the Altar was holy, and the Temple was holy, and the offerings were holy, and the persons who offered them were holy; To intimate unto us that there could or might not be any communion with the holy God without holinesse.

5. It is the pawn and pledge of future glory, the first-fruits of the Spirit, It is the pawn and pledge of future glory. Rom. 8. 23. The earnest of the Spirit, 2 Cor. 1. 22. The sealing of the holy Spirit is stiled the earnest of our purchased possession, Eph. 1. 13, 14.

6. It is the distinguishing character of the Covenant. No people are an holy people, but the people of the Covenant, and all those people are holy, It is the distin­guishing cha­racter of the Covenant. 1 Pet. 2. 5. Ye are a spiritual house, an holy Priest-hood. Ver. 9. Ye are an holy Nation, a peculiar people, Isa. 4. 3. He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy; even every one that is writ­ten among the living in Jerusalem. 1 Cor. 3. 17. The Temple of God is holy, which Temple ye are.

Now if God be your God, He is and will be your holy God; He will Comforts from this, that God will be a holy God to you. He will make you holy. be an holy God unto you, and that affords you many com­forts.

1. He will make you holy: (They shall call them the holy people, the Re­deemed of the Lord, Isa. 62. 12.) He will give his holy Spirit unto you, Luke 11. 13. Where is he that put his holy Spirit within him? Isa. 63. 11. As you read of Joshuah the High Priest; The Lord said, Take away his filthy garments from him. Behold, I have caused thine iniquity to passe from thee, and I will cloath thee with change of rayment, Zach. 3. 4. So the Lord deals with e­very person unto whom he is a God in Covenant; He cleanseth them from all their filthinesses (I will cleanse them from all their iniquities, Jer. 33. 8.) I will sprinkle cleane water upon you, and you shall be cleane, Ezek. 36. 25. So Ezek. 37. 23. They shall not desile themselves any more with their Idels, but I will cleanse them, so shall they be my people, and I will be their God.

2. He will encrease your holinesse: He will sanctifie you throughout, 1 Thes. He will encrease your holiness. 5. 23. (He will give more grace, James 4. 6.) He will strengthen what he hath wrought, Psal. 68. 28. Holinesse is like the waters of the Sanctuary, in Ezek. 47. [...]. 4, 5. To the ancles, to the knees, and then a river that could not be passed over. It is the field which the Lord will bless and prosper. It is the garden he will water. He will end forth [...]udgement unto victory, Mat. 12. 20. 2 Cor. 3. 18. We are changed into the same image, from glory to glory.

[Page 35] 3. He will preserve your holinesse, and you (being holy) in holiness; To the end he may establish your hearts unblameable in holinesse, 1 Thes. 3. 13. and He will pre­serve our holi­nesse. 1 Thes. 5. 23. I pray God that your whole spirit and soul, and body be preserved blamelesse unto the coming of our Lord Jesus Christ, ver. 24. Faithful is he that calleth you, who also will do it, Phil. 1. 6. He which hath begun a good work in you, will performe it untill the day of Jesus Christ.

4. He loves your holinesse, and takes delight in it, for it is his own Image, and He loves your holinesse. his own work, the fruit of his own grace, the birth of his own Spirit.

5. He will crown your holinesse; ye have your fruit unto holiness, and the end He will crown our holinesse. everlasting life, Rom. 6. 22. Blessed are the poor in heart, for they shall see God, Matth. 5. 8. Therefore is holinesse called a change from glory to glory, 2 Cor. 3. 18. Holiness at first is weak and little, at length it is much and strong, at last it shall be perfect and glorious. At first it is like a spark of fire covered with ashes, at length it is like a burning fire, at last like a flaming fire; at first it is in groans and desires, at length it is in conflicts and combates, at last it is in victory and glory.

4. God is an Omniscient God; he knows all things whatsoever, and all per­sons, God is an om­niscient God. and all conditions, and all the hearts, and all the counsels, and thoughts, and words, and wayes of all men, at all times, and in all places, and that most clearly and perfectly by his own infinite light; he knows all that is past, and all that is present, and all that is future, and all that is possible, Heb. 4. 13. There is not any creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do.

Consider this place (seriously) which declares Gods Omniscience. There is not any creature that is not manifest in his sight. There be many millions of millions of creatures, and they be farre and near over all the world; but whatso­ever they are, and wheresoever they are, they are manifest in his fight; though they be hid from us, yet they are known to God; and though they be out of our fight, yet are they manifest in his sight; they are before his eyes which runne to and fro throughout all the world.

And all things are naked and open to his eyes,] there is no darkness twixt him and them, no curtain is drawn over his eye; they are as naked to him as the childe which is newly born is unto our eye, or as every pile of grass is discovered by the Sun at noon day: or as the parts of a diseased body, &c. Psal. 139. 2. Thou knowest my down-lying, and my up-rising, thou understandest my thoughts afar off, verse 3. Thou art acquainted with all my wayes, vese 4. There is not a word in my tongue, but lo O Lord thou knowest it altogether.

Quest. You will say This is granted; it is very unquestionable that God is om­niscient, that he knows all things. But what is this for the comfort and good of What comfort have we by this. his people? what good have they by being interested in an all-knowing God?

Sol. 1. The good and comfort thereby is exceeding great; for Gods omniscience This is the key to open all his other Attributes. is (as it were) the Key to open all his other Attributes; it is the spring which sets them all to work, and without which they could not work at all for your good.

Though the Lord be an All-sufficiency, yet unlesse he were omniscient, unlesse he did know all your wants, what good could his all-sufficiency do you? And though the Lord be of a very merciful nature, ready to pity and help, yet unlesse he did know your miseries, he could not help you in your miseries. It is his omniscience which doth (if I may be so bold to expresse it) acquaint and inform all his other glorious Attributes, and put them on, and draw them out to work for our good.

2. That the omniscient God is your God, this is an unspeakable comfort unto It is comforta­ble if we con­sider, you, whether you consider what he knows, or how he knows, as concerning your selves.

[Page 36] For what he knows as concerning your selves and your conditions. The Lord What he knows as con­cerning our selves. The integrity of our hearts. knows who are his, 2 Tim. 2. 19.

He knows the integrity of your hearts, notwithstanding all your weaknesse and failings. But the High places were not taken away, neverthelesse the heart of Asa was perfect all his dayes, 2 Chron. 15. 17. 2 Sam. 7. 20. Thou Lord knowest thy servant, John 2. 17. Lord, thou knowest all things, thou knowest that I love thee.

He knowes all your wants, and all your distresses. I know thy works, and tri­bulation All our wants. and poverty, saith Christ to the Church of Smyrna, Rev. 2. 9. Your hea­venly Father knoweth that you have need of all these things, Matth. 6. 32.

He knows all your desires, and prayers, and tears, Rom. 8. 27. He that search­eth All our de­sires. the heart, knows what is the minde of the Spirit. Psal. 38. 9. Lord, all my de­sire is before thee, and my groaning is not hid from thee, Psal. 56. 8. Put thou my tears into thy bottle, are they not in thy book?

He knows all your active and passive service, in his cause for his glory; all the All our active and passive ser­vice. How he knows us and our conditions. With a know­ledge Of approbati­on. good that ever you have done, and all the evil that ever you have suffered, Rev. 2.

How he knows you, and all your conditions.

He doth know all the conditions of his people with a knowledge

1. Of Approbation: The Lord knoweth the way of the righteous, Psal. 1. 6. that is, he likes their way, he approves of their way; so Rev. 2. 9. I know thy works, that is, I like them exceeding well, I am pleased to see them.

2. Of Compassion: The Lord said, I have surely seen the afflictions of my people which are in Egypt, and have heard their cry by reason of their Task-masters; for Of compas­sion. I know their sorrowes, Exod. 3. 7. If one loved us much, but did not know our wants and conditions; if one did know all our conditions, but did not love us, it were sad; but God knows and loves, &c. As a father knows the distresses and wants of his childe, and pities the childe in that condition; his bowels are trou­bled for him, and if he can, he will relieve him; so, &c.

3. Of Condescention: (that is,) he knows your wants and desires, and he will help you, and he will supply you; Your heavenly Father knows that you need all Of condescen­tion. these things, Matth. 6. 32. What is that? that is, he will supply your need ac­cording to his riches and glory; so Exod. 3. 7. I know their sorrows. This is ex­plained in verse 8. And I am come down to deliver them out of the hand of the E­gyptians, and to bring them up out of that Land unto a good Land; so Nahum. 1. 7. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him: (that is) He will do them good, they shall finde him to be as good as his word, and he will help and deliver them.

3. The Omniscience of God is a comfort unto you against all your enemies coun­sels, plots, reproaches, injuries, Jer. 8. 23. Lord thou knowest all their counsels a­gainst me to slay me, Psal. 69. 19. Thou hast known my reproach and my shame, The omnisci­ence of God is comfort a gainst all our enemies. and my dishonour, mine adversaries are all before thee, Isa. 37. 28. I know thy a­boad, and thy going out, and thy coming in, and thy rage against me. And how doth the Lord know your enemies, and their plots, &c. even with detestation and derision, and opposition, and judgment, and destruction.

4. The omniscience of God is a comfort unto you, in this respect, that it is a foun­dation and fountain of all saving knowledge in you: God knows you, and you shall It is comfort, as it is a foun­tain of all sa­ving know­ledge. know him, (I will betroth thee unto me in faithfulness, and thou shalt know the Lord, Hosea 2. 20. They shall all know me, Jer. 31. 34.

He knows you for his people, and you shall know the Lord for your God, 2 Tim. 2. 19. The Lord knoweth who are his; they shall know that I am the Lord their God, Ezek. 28. 26. so Ezek. 39. 22.

He perfectly knows you, and the time shall be that you shall perfectly know him; you shall know, even as you are known, 1 Cor. 13. 12.

[Page 37] 5. Another Attribute of God is this: He is a wise God, mighty in wisdome, God is a wise God. And we are better for his wisdome. Our wise God orders every thing that be­falls us for our good. Job 36. 5. God onely wise, Rom. 16. 27. and this God is your God, and you are the better for his wisdome. For,

1. Your wise God guides and orders every thing that befalls you for your good; (omnia bona, or in bonum) all things shall work together for good unto them that love him, Rom. 8. 28. Sometimes you have abundance, and that shall do you good; sometimes you have wants, and that shall do you good; sometimes you have honour and respect, and that shall do you good; sometimes you have disho­nour and reproach, and that shall do thee good; sometimes you have enjoyments, and they shall do you good; and sometimes you have losses, and these shall do you good; sometimes you have liberty, and that shall do you good; and sometimes you have afflictions and crosses, and they shall do you good. Though there be diversities and contrarieties as to the outward condition, yet the tempest and the calme, the Winter and the Summer, all that befalls you, shall fall out for good, because all that befalls you comes from your wise God, who orders and guides all your contigencies for your good, and his own glory.

2. You shall not fai [...]e or misse of any good whatsoever: God hath promised you in You shall not faile or misse of any good in its season. its season; the appointing and choosing, and hitting of seasons peculiarly belong to wisdome. Therefore Solomon saith, A wise mans heart discerneth both time and judgment, Eccles. 8. 5. And all things are beautiful in their season, when a good word is spoken in season, and when help and deliverance comes in season, and when any mercy comes in the right season, it is more precious, and the more acceptable. The Lord hath undertaken all the conditions of all his peo­ple; he hath promised peace to their afflicted consciences, and comfort to their mourning souls, and help unto their distressed spirits, and audience to their fer­vent prayers, and strength unto their fainting hearts. Now though the Lord doth a while delay you, though he doth not presently give you what you ask, though he takes a time before he speak, though he doth not take your time, yet because he is a faithful God, therefore he will take a time; and because he is a wise God, therefore he will take the best time: He will answer you, he will help you, he will succour you in an acceptable time, in the right season which is the best part of time. 2 Cor. 6. 2. He saith I have heard thee in a time accepted, and in the day of salvation have I succoured thee.

3. He will give you the best counsel and advice, because he is a most wise God; He will give you the best counsel and advice. wisdome it self can counsel best, Jer. 32. 19. He is great in counsel, and mighty in works, Isa. 28. 29. He is wonderful in counsel, and excellent in working, Rom. 11. 33. O the depth of the riches both of the wisdome and knowledge of God! we are many times in straits, in difficulties, and in Jehoshaphats case, we know not what to do; it is not in man that walks to direct his steps: we grope as in the dark, and oft times are dead in our own thoughts, and want wisdome what course to take, and what way to resolve on; but now if you be the people of God, this is your comfort, your God is a wise God, and he can direct and counsel you, Psal. 73. 21. Thou shalt guide me with thy counsel, and afterwards receive me to glory; ver. 32. 8. I will instruct thee, and teach the in the way which thou shalt go, I will guide thee with mine eyes, Isa. 30. 21. Thine cars shall hear a word behinde thee, saying, this is the way, walk ye in it, James 1. 5. If any of you lack wis­dom, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him. The wise God can resolve all your doubts, and clear up unto you all your paths, and shew you the path of life, and shew you all the ways how to finde peace and rest for your souls.

4. He will be too hard for all your enemies in all their cunning plots and de­vices. He will be too hard for your enemies in their cun­ning plots.

Our Saviour saith that the Children of this world are wiser in their generation than the children of light: they are too cunning, two crafty for them, but yet God is too hard for them: his wisdom is beyond all their policy, Job 5. 12. He dis­appointeth [Page 38] the devices of the crafty, so that their hands cannot perform their enter­prise, ver. 13. He taketh the wise in their own craftinesse, and the counsel of the fro­ward is carried headlong: did not the wise God do this to Pharaoh, to Balack, to Saul, to Achitophel, to Haman? did he not exceed them, and disapoint them?

5. He will proportion your trials, temptations, and afflictions; for he is a wise He will pro­portion your tryals. God; therefore he will debate with you, and correct you in measure, neither will he lay upon you more than is right, Esay 27. 8. Job 34. 23. A father will not give the childe as much physick as he can poure into the cup, only so much as is fit for his recovery. And no heavier burden will he lay on, than his childe is able to bear: So the wise God he keeps time and measure; you shall never have an af­fliction, but when you need it, nor shall any temptation befall you, but God will inable you to bear it, for he is a wise God.

6. He means you no hurt in any particular denials, or in any particular removals He means you no hurt in any particular de­nials. of outward blessings: He hath his reasons for them both, and those very strong and sufficient to satisfie you; you wonder sometimes that God deals so with you, as never to accomplish such a desire of yours, or presently to take away such a com­fort of yours. O but your God is a good God, and he is a wise God, he knows that you know not what ye ask when you ask to be so rich, and to be so great. And he knows the danger into which you may fall by a long enjoyment of an earthly comfort, what a loss to his glory and to your own souls; and he knows how to set your hearts upon himself by breaking off your hearts from poor, vain, earthly and sensual comforts.

7. Your wise God will finde means and ways to bring in unto you all the good Your wise God will finde meanes to bring all your promised good to passe. Your wise God will give you wisdome. which he hath promised unto you; your when, and your how, fall within the compasse of your wise God, (that is) the fittest time, and the best way, and means of your enjoyments; the golden Candlestick had seven lamps and se­ven pipes.

8. Your wise God will give you wisdome, and make you wise, spiritually wise, wise for salvation, and wise in your conversation and walkings, wise in Christ, 1 Cor. 4. 10. Wise Stewards, Luke 12. 42. Wise Virgins, Matth. 25. 2, 4. Wise to know the day of your visitation, to redeem the time, to remember your latter end, to choose the better part, and the best paths, and to look at eternity, and to pre­fer things eternal before temporal, to make sure of Christ, and Grace, and Glory.

6. A sixth Attribute of God, is Omnipotency; your God is Elshadai, God Al­mighty; God is omni­potency. above seventy times is he stiled so in Scripture, Psal. 62. 11. God hath spoken once, twice have I heard this, that power belongeth unto God, 1 Chron. 29. 11. Thine O Lord is the greatnesse and the power, ver. 12. In thine hand is power and might, Job 37. 23. Touching the Almighty we cannot finde him out, he is excellent in power, Psal. 132. 2. The mighty God of Jacob, Psal. 147. 5. Great is the Lord, and of great power, Psal. 45. 3. Most mighty, Matth. 19. 26. with God all things are possible. This Omnipotency is a divine Attribute whereby God is (of himself alone) infinitely able to do whatsoever he will do, and whatsoever he undertakes to do, and whatsoever is possible to be done. We have God is an infi­nite essence, and therefore of infinite power. a true saying, that Po [...]entia sequitur essentiam, there is alwayes a commensurati­on twixt the essence of a thing and the power of it. A limited essence hath but a limited power: and therefore every creature hath but a limited power, because it hath a limited essence; The fire and water can do some things (as such Ele­ments) but more they cannot do; The Sun and Moon and the rest of the Stars can also do many things, in their Sphere, and without that they can do nothing; So men and Angels they are able to do much, but still their power is contracted and bounded according to their essence; but God is of an infinite essence, there He is a most perfect essence and therefore must needs be omnipotent. are no bounds unto his being, and therefore he is of infinite power.

Again, there cannot be any imperfection and want in God: The divine es­sence is a most perfect essence, and therefore it must needs be Omnipotent. If [Page 39] there were any thing which God could not do or perform, there should then be some insufficiency and defect, and weaknesse in his nature.

And besides all this, there would be an uncertain foundation for our faith to rest There would be an uncer­tain foundati­on for our saith to rest on, if God were not able to supply all. upon God, If there should be any thing concerning us or his Church, to which he were not able to help and supply them in, or to accomplish; This being a cer­tain truth that the people of God do principally stand in need of those things which do require even an Omnipotent God to produce or cause them, their graces and comforts exceeding all created power to effect them.

I could adde more reasons for the demonstration of Gods Omnipotency; (viz.) 1. The Creation of the world, wherein that which was not at all was immediately formed into a being, and that formation depended only upon his Word. 2. The providential upholding, or sustentation of the whole world, and guidance, of eve­ry creature in every motion. 3. The wonderful works wrought by God, exceeding all created power. 4. And the Conversion of the hearts of sinners; but those alrea­dy mentioned are sa [...]isfying and sufficient to our purpose.

Quest. But now you may reply, What comfort is this to the people of God, that What comfort is this that our God is omni­potent. their God (he that sayeth in his Covenant, I will be to you a God) is God Omni­potent?

Sol. There are six choice comforts from this unto you who have the Omnipotent God to be your God.

1. You may cast all your care upon him, whatsoever your wants be, (for soul or You may cast all your care upon him. body) be they never so many, and never so great, and never so often, your God who is Omnipotent is able to supply them, Ephes. 3. 20. He is able to do exceeding abundantly above all that we ask or think: you ask many things, and you think of many things, and you need many things, and your God is able to supply you in all these; able, yea abundantly able, abundantly able, yea, exceeding abundantly, above all that we ask or think; his power exceeds all your wants: There are some wants that your friends can help you in, you may go to such a friend and say un­to him, Lend me so much money to pay a debt, and he is able to help you, and yet there are some wants that no friend nor man can be a help unto you in them. When the famine was very grievous in Samaria, a woman cryed to the King of Israel, Help my Lord O King; and he said, If the Lord do not help thee, whence shall I help thee? out of the barne-floor, or out of the wine-presse? 2 Kings 6. 26, 27. As if he had said, In this thy strait, I am not able to help thee. Beloved, our wants may quickly rise above the power of man; but they can never rise above the pow­er of God; every spiritual want exceeds the power of all creatures, but no corpo­ral or spiritual want exceeds the power of God; you need knowledge, your God is able to give it; and you need wisdome, your God is able to give it; and you need mercy and grace, and comfort, and strength, and deliverance, and faith, patience, love, meeknesse, joy, peace, and friends, and bread, and house, &c. God (your God) is able to supply every want that is present, or that is possi­ble. We read of the Israelites, that being in bondage they wanted liberty, and God gave it them; and being near the Red Sea, they wanted salvation, and God gave it; and being in the Wildernesse, they wanted water, the Rock is smit­ten, and water is given; and they wanted bread, and God rained down Manna; and they wanted flesh, and God sent them Quailes, &c.

If any man had such a friend who had power enough for all sorts of supplies, let his wants and straits be what they may be, yet he were able to help all. O saith he, I am well, I have a friend who can help me in all my wants and straits; Such a friend (amongst men) cannot I confesse be found; but such a God may be found, who can perform all things for you, who hath power enough to help against all temptations, and against all corruptions, and in all afflictions, and in all necessities, yea, and in all extremities.

2. He alone can do you good; you need none but your God to do you good: He alone can do you good. [Page 40] Omnipotency is (of it self) sufficient for all your helps and supplies; as it can do all things, so it can do all things from it self: No creature is alone able or sufficient to be an help unto you without God, but God alone is able to help you without any creature; for he is omnipotent. Suppose you be in danger, God a­lone is able to deliver you; suppose you be under trouble of Spirit, God alone is able to comfort you; suppose you need mercy, God alone is able to pardon you; suppose you be under outward wants, God alone is able to supply you; Omnipo­tency needs the help of none; unto your help, it can create salvation, and com­mand loving kindnesses, and deliverances, and any good.

3. When God will do you good, none can hinder him or you from the enjoy­ment When God will do you good, none can hinder him. of that good: If he will blesse you, you shall be blessed; is there any pow­er able to hinder Omnipotency? as the Apostle spake in another case, (1 Cor. 10. 22.) Do we provoke the Lord to jealousie, are we stronger than he? So say I, Will any contend with the Almighty God? Can they binde his hand? Are they stronger than the Almighty and Omnipotent God? Isa. 46. 9. I am God, and there is none els; I am God, and there is none like me, verse 10. My Counsel shall stand, and I will do all my pleasure. Isa. 40. 15. Behold the Na­tions are as a drop of a buck [...], and are counted as the small dust of the balance; ver. 17. All Nations before him are as nothing, and they are counted to him lesse than nothing and vanity. Beloved! you cannot put any supposition as a prejudice unto Gods Omnipotency; you cannot say, were my Adversaries not so many or mighty; were my temptations not so high and strong; were my distres­ses not so deep and low? were my wants not so many and great, then God could do me good, and help me; These are vain and weak suppositions in reference unto God; for although the power of men and divels, and the greatnesse of want and distresses may exceed out power, yet nothing is too hard for God; there are no difficulties, there are no impediments unto the Omnipotent God: If God be for us, who can be against us? saith the Apostle, Rom. 8. 31. As if he should say, if God will preserve you, you shall be safe; if God will blesse you, you shall be blessed; if God will do you good, none can hinder.

4. Then all his promises shall be accomplished unto you: Those promises All his promi­ses shall be ac­complished unto you. which are so many and so great, and so precious, which are your treasures, your munition of rocks, your hopes and confidences, and the bonds and security which God gives unto you, they shall certainly be performed unto you.

There are three things concerning God which do assure you of the performance of his promises.

First, His Will; the will of his goodness is in the making of all his promises; and the will of his resolution is for the performing of them: Thou wilt performe the truth to Jacob, and the oath to Abraham, Micah 7. 20.

2. His unchangeablenesse or unfaithfulness: I will not suffer my faithful­nesse to faile, Psal. 89. 33. My Covenant will I not break, nor alter the thing that is gone out of my lips, Verse 34. He is faithful that promised, Heb. 10. 23.

3. His Power or Omnipotency; being fully perswaded that what he had promised, he was able to performe, Rom. 4. 21. Beloved! your God doth ne­ver over engage himself unto you, his goodness doth not surpass his ability; he promiseth unto his people in general, riches of grace and glory; and he hath pro­mised to some of his people in particular, such blessings as exceeded all the possi­ble capacities of reason; and yet he easily brought all about, he performed all; for he is an Omnipotent God infinitely able to do, &c.

5. He can then raise and advance the work which he hath wrought; he can He can raise and advance the work which he hath wrought. bring forth judgment unto victory; as it was said of Zerubbabel, the hands of Zerubbabel have laid the foundation of this house, his hands also shall finish it, Zach. 4. 9. Or as the Lord spake about the house of Eli, (1 Sam. 3. 12.) when I begin I will make an end: So say I, hath God begun in your hearts any work of [Page 41] grace? hath he sowen the seed in rhe field? hath he planted the Vineyard? he is able to finish his work; he who was able to give grace, is able to make all grace to abound; he that planteth grace, is able also to water it, and to increase it, and to bring it to perfection, to give life to the dead, and to give strength to the weak, to convert a sinner, and to subdue sinnes, for he is an Omnipotent God. And so likewise for your joy and peace which are but weak, your God is able to fill you with joy in believing, to make your joy unspeakable and full of glory; he is able to give you peace that passeth understanding, and to make it as a River. And so for temptations which do so much distress you, your God is not only able to re­strain Satan, but also to bruise him under your feet, Rom. 16. 20. It is a certain truth that Omnipotency hath no bounds or limits; you cannot say that God who works thus farre, can work no farther; as he can work all things unto their being, so he can work them up to that perfection of being of which they are capable.

6. If your God be an Omnipotent God, then you who are his people are alto­gether Then his peo­ple are altoge­ther safe and secure For their bodies, safe and su [...], both in respect of your bodies, and in respect of your souls. For your bodies: Is not he safe who hath Omnipotency to be his guard and shield? is not Omnipotency it self safety enough unto you? Deut. 33. 26. There is none like unto the God of Jeruson who rideth upon the heaven in thy help, and in his excellency on the skye ver. 27. The eternal God is thy refuge, and underneath are the everlasting armes. And likewise for your souls, they shall never be lost; nay, they shall assuredly be kept and preserved to glory, John 10. 27. My sheep And for their souls. hear my voice, and I know them, and they follow me, ver. 28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my Fathers hands, ver. 29. My Father which gave them me, is greater than all, and no man is able to pluck them out of my Fathers hands. Mark here the comfort and assurance which Christ gives, and the reason thereof. My sheep shall never perish, but they shall have eternal life. This is the comfort, and this comfort he grounds upon the power of God: (he is greater than all, and no man is able, &c.) As if he should say, many assay to hinder them and deceive of that life, but they are not able, they are in my Fathers hand, (in the keeping of his power) and he is greater (he is stronger) than all, put them all together, he is too strong for them. 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation. There is not power enough in our selves to keep out selves, but there is power enough in God; and we are kept by the power of God (even unto salvation) untill we come to the heavenly glory.

7. If your God be an Omnipotent God, he can easily help you and enable you He can easily help you and enable you to all good. in and to all good: What shall I say more for your comfort from the Omnipo­tency of your God? it is an universal comfort unto you in all conditions of life and death. Tu non potes, sed Dominus tuus potest, said Chrysostome; he is able to enable you for all your duties, I can do all things through Christ that strengthens me, Phil. 4. 13.

7. A seventh Attribute wherein God is engaged unto you, is faithfulnesse; your Gods faithful­nesse is engaged for you. God is often stiled a faithful God; (that is,) one that stands to his word, and keeps his Covenant, Deut. 7. 9. The Lord thy God he is God, the faithful God, who keepeth Covenant and Mercy with them that love him, &c. 1 Kings 8. 23. Lord God of Israel, &c. who keepest Covenant and mercy with thy servants, [Page 42] Nehem. 9. 32. Our God who keepest Covenant and mercy.

There are foure things in the faithfulnesse of God. Four things in the faithfulness of God. Sincerity of intention.

1. Sincerity of intention: God is faithful, (that is) he really intends all the good of which he speaks, and which he promiseth unto you; his heart goes with his word; he doth not speak one thing, and minde another; ptomise much, and never intend to do any thing; but his word of promise is bottomed upon the real purpose of his will.

2. Fixednesse of resolution; God is faithful, (that is) he is stedfast, he is still Fixednesse of resolution. in the same minde, he is not variable and changeable, he will never alter his word, he abideth faithful, he cannot deny himself, 2 Tim. 2. 13.

3. Certainty of execution, or performance. God is faithful (that is) will Certainty of execution. certainly performe unto you whatsoever good he hath promised, Gen. 28. 15. I will surely do thee good, and I will not leave thee untill I have done that which I have spoken unto thee of, said God to Jacob, Jer. 31. 20. I will surely have mer­cy upon him, saith the Lord God, chap. 32. 41. I will rejoyce over them to do them good, and I will plant them in this Land assuredly with my whole heart, with my whole soul. Hab. 2. 3. The vision is yet for an appointed time; but at the end it shall speak and not lye; though it tarry, wait for it, because it will surely come. Micah 7. 20. Thou wilt performe the truth to Jacob, and the mercy to Abraham which thou hast sworne unto our fathers from the days of old.

4. Fulnesse and exactnesse of performance, not failing his people in any one Fulnesse and exactnesse of performance. promise, Jer. 32. 42. I will bring upon them all the good that I have promi­sed them, Josh. 23. 14. Ye know that in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to passe unto you, and not one thing hath This faithful­nesse is your exceeding comfort. failed thereof. 1 Kings 8. 5, 6. There hath not failed one word of all his good promise, which he promised by the hand of Moses his servant: This is the faithful­ness of God, and this is your exceeding comfort, that your God is a faithful God; he remembers his Covenant for ever, and his word to a thousand generations, Psal. 105. 8. Were he (as he is) an all-sufficiency and full of mercy, and Omnif­cient, and Wise, and Omnipotent, and never so abundant in goodness, yet if he were not faithful, you could have no comfort in any of his Attributes, nor in any of his promises, nor yet any confidence or assurance at all: But this faith­fulness of God gives life (as it were) unto all his Attributes, and unto all his Promises, and unto all our hopes and confidences. What are a thousand Bonds and Indentures if they were not sealed? what are a million of promises and protestations from a man who is unfaithful, who regards not his word, who will break his word with you; faithfulness is all in all; a faithful heart, a faithful friend, a faithful God, and this is the great satisfaction of all our doubts and fears: But will God do me good? but will he performe what he hath promised? if I were sure that he were sure, he will not faile me, this would stay me, this would satisfie me, I had enough. Now you have it cleared out unto you, that your God is a faithful God.

Quest. But you may perhaps desire to know the particular portions of comfort from this, that your God in Covenant is a faithful God.

Sol. I will present a few of them unto you.

1. The faithfulnesse of God is a sure pledge unto you for all your enjoyments: For, This is a sure pledge of all our enjoy­ments. It is (if I may so express it) the very seal of God to performe all the Bond of his Covenant; the security which God gives you for all his engagements, as full assurance as God can make for the performance of all his promises; it is a sure foundation for your faith to rest upon, a foundation that cannot be shaken, and which shall never be removed; you are as sure to enjoy all the good which God hath promised to you as God is God, and as God is your God: In hope of eternal life whi [...]h God that cannot lye, hath promised, Titus 1. 2. God hath promised to forgive our sinnes, and to cleanse us from our sinnes, and he is faithful to [Page 43] forgive us our sinnes, and to cleanse us from all unrighteousnesse, 1 Joh. 1. 9. God hath promised to sanctifie us throughout. And faithful is he who hath called [...]s, who will also do it, 1 Thes. 5. 24. God hath promised to establish us, and to keep us from evil. And the Lord is faithful who will establish you, and keep you from e­vil, 2 Thes. 3. 3.

2. The faithfulness of God is a mighty and effectual, and prevailing Plea This is an ef­fectual, and pre­vailing plea with God. with your God. O Lord! This is my want and distress; and that is thy promise for help; and thou art faithful who hast promised, in thy truth, and in thy faithfulness to answer me; keep Covenant with me, remember thy word, do not faile me! why? this comes close to God, this concernes him near; he hath taken his Oath upon it, that he will not lye, that he will not deceive, that he will not fail his people.

3. The faithfulness of God is enough to answer all your fears and doubts; O It is enough to answer all our fears and doubts they are such great things, and they are such hard things, and unto sense and rea­son, such improbable and impossible things, and who am I, &c.

Sol. Why? dost thou find these things promised by God unto thee? God wants not power to do them, and he is faithful, and will do them; the faith­ful God will performe every good thing which he hath promised; though thy unbelief many times saith, He will not; and thy fears dispute how he can; though thy reason fail thee, and though thy sense faile thee, and though thy heart faile thee; yet thy God will never faile thee, thy faithful God will not fail thee. God is faithful, and he will not suffer thee to be tempted above what thou art able, &c. 1 Cor. 10. 15.

4. The faithfulness of God is a support unto you under all his silence, and un­der It is a support under all his delayes. all his delayings of the good which he hath promised, and you do so earnestly crave: Your prayers are not in vain, your waitings are not in vain: Perhaps you have waited at the gate of heaven (many a day, yea, and many a year) for assurance of mercy, for power over such a sinne, for victory over evil thoughts and temptations, and afflictions, and yet you are not heard, and still you are put off, and hereupon your heart begins to faint (God will not do me this good, and he will not remember his promise) O but do you remember that your God is a faithful God; and a faithful God cannot lye, a faithful God will keep his Covenant, will remember his Covenant, will perform his Covenant; he may be silent unto your prayers; he may delay you long; but he is faith­ful; he hath his time, and he will surely take his time to answer and succour you.

5. The faithfulness of God will break down all contrarieties, and contradictions, It will break down all con­tradictions and oppositions. and oppositions; Heaven and earth shall sooner fail and pass, than that one Word or title of Gods promise shall fail or perish; his Word of promise shall take effect, though all the Devils in hell oppose it, and though all the men on earth oppose it, and though all the powers of unbelief oppose it; this stands in the way, and that stands in the way, but yet God is faithful, and his promise shall be made good; Sarah was old, &c. But she judged him faith­ful who had promised, Heb. 11. God should never be trusted, if he were not faithful.

8. Graciousness is another Attribute of your God; your God is a gracious God is a graci­ous God. God, and he is and will be a gracious God unto all his people. Exod. 34. 6. The Lord, the Lord God merciful and gracious. Psal. 86. 15. Thou, O Lord, art a God full of compassion, and gracious.

The graciousness of God is such an Attribute of God, whereby he doth fa­vourably and freely love, and chuse, and bless, and do all good unto his peo­ple without any desert, and notwithstanding any unworthiness on their part: It is the reason and account of all his actings towards them: It is all the Plea you have to all the good which God doth promise. You must distinguish 'twixt the actions and blessings of God; and 'twixt the ground or reason of them.

[Page 44] There are many and great blessings which God intends and confirmes upon his people; and the cause of them all, is the graciousnesse of God. Gods gracious­ness the cause of all blessings. Of The love of God. Viz.

1. The love of God is an unspeakable blessing, and the graciousness of God is the reason of that love: I will love them freely, Hos. 14. 4. He set his love upon you, because he lov [...]d you, Deut. 7. 7, 8.

2. The election of God is an unspeakable blessing, and the foundation of that election is the graciousness of God; Ther is a reward according to the election of The election of God. grace, Rom. 11. 5.

3. R [...]demption by Christ is also a wonderful blessing, and this was according to the riches of his grace, Eph. 1. 7. Redemption by Christ.

4. Calling us in [...]o Christ; and the reason of this also is his grace, 2 Tim. 1. 9. Calling into Christ. Justifying us.

5. The justifying of us is an inestimable mercy: And He justifies us freely by his grace, Rom. 3. 24.

6. And the saving of us, is the compleating of us, and of all our blessings; Saving of us. and by grac [...] are we saved, Eph. 2. 5, 8. This is certain, that Gods gracious­ness is the fountain of all our good, and it is the reason of all our enjoyments and hopes; If the Lord were not gracious, if he should look on us, and act to­wards us upon the account of our worthiness, we should never have enjoyed the least of his mercies. You might have heard of mercy, but should never have been the better for it; and you might have heard of all the promises, but should never have enjoyed the good of any one of them, if God were not a gracious God; but because he is your gracious God, and will deal with you altogether from the Throne of grace in a gracious way; This is it which puts life into you, and sweetly draws out the desires and confidences of your hearts.

Quest. You may demand, But what comfort is this unto the people of God, that there God is a gracious God, and that he will deal with them altogether in a What comfort from hence, that our God is gracious. gracious way, and upon gracious terms.

Sol. The comforts from this are very choice and precious; I will mention some of them unto you.

1. Because your God is a gracious God, therefore there can be nothing to discou­rage There can be nothing to dis­courage us in our addresses to him, and ex­pectations from him. or hinder you in your addresses unto him, and expectations from him. The graciousnesse of God answers all the doubts of the heart, and all the temptations of Satan.

There are four things which are apt to discourage our hearts, when we think of drawing near to God.

• 1. One is the greatnesse of our sins.
• 2. A second, is the greatnesse of Gods mercies we need.
• 3. A third is the greatnesse of our unworthinesse.
• 4. A fourth is the greatnesse of our evil deserts.

My sinnes are so great, that I cannot expect that God will ever do me good: The mercies and blessings that I need, are so great, and I can lay down no­thing for them. And I am unworthy of the least of mercies; nay, I deserve to be rejected and cursed! But now the graciousnesse of God is able effectually to remove all these discouragements.

1. Your sinnes are great, and therefore you are afraid that the merciful God will not pardon them: But then remember, that the merciful God is a graci­ous Not the great­ness of our sins. God: As he hath riches of mercy, so he hath riches of grace: And as he promiseth to forgive the sinnes of his people, so he promiseth to forgive their sinnes freely (the forgivenesse of sinnes according to the riches of his grace, Eph. 1. 7.) And this remember withal, that the gracious God forgives the grea­test sinnes, as well as the least sinnes of his people upon the same terms of gra­ciousnesse. In Luke 7. we read of a lesse debtor who owed fiftie pence; and [Page 45] of a greater debtor, who owed five hundered pence, ver. 41. and the Creditor freely forgave them both, verse 42. so, &c. Your God hath not one way to forgive lesse sinnes, and another way to forgive greater sinnes; but though the sinnes be different, yet the terms or reasons of forgiveness is one and the same, viz. the free grace of God.

2. O but the mercies and blessings which I need, are so high and so great, Not the great­nesse of the mercies that we need. surely those cannot come off but upon hard terms, and I have nothing to lay down for them.

I answer, your God is a gracious God; Your God in his Covenant, hath promised all sorts of good unto you; corporal, and spiritual; small and great; And remember it for ever, that all the bonds of Gods Covenant are paid in upon the same rate: Grace was the reason of making all the promises, and Grace is the reason of the performance of every good: you shall have the greatest good upon the self-same termes as you have the least.

3. O but I am so unworthy of these mercies! What am I, and what is there in Not the great­ness of our un­worthiness. me for God to look on, to affect and to move God to do such great things for my soul!

Why! there is nothing in you, but an extreme need of these great good things promised by God, and an absolute unworthinesse of them: O but your God is a gracious God; and as an unworthy sinner may go to a gracious God, so a gra­cious God will give all that he hath promised to his people, though they be un­worthy. Graciousness findes the price of all mercies in it self, it is the only reason of our enjoyments.

4. But I deserve to be rejected in my suits, and to be oursed. Not the great­nesse of our e­vil deserts.

'Tis true, and so you should finde it, if God dealt with you according to your deservings; but your God is a gracious God, and deales with his people, not in a rigorous way, but in a gracious way, of loving kindnesse and mercies.

2. Is the gracious God your God? then all your mercies are sure: you shall as­suredly possesse them, and inherit them: The children of grace are the surest Then all your mercies are sure heires of mercy: It is of grace that the promise might be sure, Rom. 4. 16. Beloved! If God had Covenanted with you to be your God upon a respect to your works, and not upon a sole respect to his own graciousnesse; and if he had promised you mercies, and other blessings, upon a bargain for your good­nesse, and not upon a foundation in his own graciousnesse; neither could God be sure to you, nor could the mercies of God be sure to you. Adam had as much (in a way of works) to have perpetuated, and ensured, and set­led God and mercies upon himself, and more than ever we shall have, and yet all became unsure unto him; much more would it be with us, if God and we should traffique that way; If God should say to any of us, I promise to be your God, and to give you all blessings, upon condition of your perfect, con­stant obedience; your never failing obeying of my will, shall be the condi­tion, and the reason of your certain enjoyment of me! I dare averre it, that our enjoyment of God, and the good things by him promised would not be certain, or sure unto us not one day, not one houre, nay, hardly one minute. But there comes the certainty of enjoying of God, and of his promised mer­cies, viz. the grace or the graciousness of God, I am freely yours, I will love you freely, I will bless you freely for mine own sake, though not for your sake.

Our obedience is a weak and unstedfast reason, but Gods grace is a full and constant reason for all our mercies, and for all our pleas, and for all our enjoyments. Then you have plea enough to deal with God. The immutabi­lity or un­changeableness of God.

3. Is the gracious God your God in Covenant? you have then plea enough, and reason enough to deal with God: It is the best plea you can make, Lord, do me good for thine own sake.

9. Immutability, or unchangeableness [...] is another Attribute of God; your [Page 46] God is an unchangeable God, and he will be so to you, Mal. 3. 6. I am the Lord, I change not. Jam. 1. 17. With him there is no variablenesse, neither sha­dow of turning. So Numb. 23. 19. God is not man, that he should lye, neither the son of man, that he should repent.

Consider God either

1. In his essence, so he is unchangeable; the essence of God cannot be chan­ged; In his essence. it is impossible that it should be, forasmuch as every change is either to the better, or to the worse; There cannot be a change in God to the better, be­cause he is in himself an infinite perfection; nor can he be changed to the worse, because then he should not be God, if any defect or want were inci­dent unto him; Besides, in every change there is a new succession for being, or manner of being; but God is eternal, and he is infinite; therefore he cannot be otherwise than he is.

2. In his decrees, so also he is unchangeable; these foundations stand sure, In his decrees. 2 Tim. 19. Isa. 14. 24. Surely, as I have thought, so shall it come to passe; and as I have purposed, so shall it stand. Ver. 27. The Lord of Hosts hath purposed, and who shall disanull it? The Decrees of God are laid upon the counsel and wisdome of God, and such grounds within himself, that there cannot be any new reason or stronger, to alter his decrees.

3. In his promises and Covenant with his people. All his promises are yea In his promises and Amen to the praise of his glory. 2 Cor. 1. 20. My Covenant will I not break, nor alter the thing that is gone out of my lips, Psal. 89. 34.

4. In his love, there he is unchangeable to his people; whom he loves, he In his love. dosh love to the end for ever. Hos. 2. 19. I will betroth thee unto me for ever, in loving kindness and mercies.

5. In his gifts. The gifts and calling of God are without repentance, Rom. 11. In his gifts. 29. If the Lord calls you to be his people, you shall be his people for ever: And if the Lord give you Christ, and faith, and the other graces of the Spirit, you shall have them for ever; he will not repent that he bestoweth these up­on you.

O what a comfort is this unto the people of God, who have an unchangeable Comfort that our God is un­changeable. G [...]d to be their God! Not without cause doth the Apostle in Heb. 6. 17, 18. de­clare that the immutability of God is a choice ground for our strong consolation. You would have but weak consolation (yea, I question whether you would have any consolation at all) if your God were a changeable God; His election of you, would afford you little comfort, if God would change that purpose of his, and after that reject you; his love of you would yield you little comfort, if after that, he would change his love and hate you! his promises of grace and glory, of mercy and life, what comfort would these be to you, if God should alter his words of blessings into words of curses: if he should put in your names in the book of life, and then cross out your names; if he should make his Will, and then alter his Will! Your faith could never be certain, and your consci­ence could never be settled, and your hopes could never be sure, and your fru­itions could never be stable, if your God were a changeable God: But here now is your strong consolation, That your God is an immutable God: His faithfulness is unchangeable, his love is unchangeable, his Omnipotency is unchangeable, his graciousness is unchangeable, his promises are unchange­able.

And there are six precious comforts unto you, who have this unchangeable God Six comforts from hence. The unchange­able God will never cast you off. to be your God.

1. The unchan eable God will never cast you off; He may correct his children, but he will never reject them. Rom. 11. 1. Hath God cast away his people? God forbid. Ver. 2. God hath not cast away his people whom he foreknew. 2 Tim. 2. 19. Nevertheless, the foundation of God standeth sure, having this Seal, the Lord knoweth who are his. If God should chuse and own you for [Page 47] his, and then refuse and disown you for his, he were a changeable God. He wil be your God for ever.

2. The unchangeable God, if he be your God, he will be your God for ever and ever. This God is our God for ever and ever, Psal. 48. 14. If he should be your God, and yet cease to be your God, he could not then be your unchange­able God: but because he is an unchangeable God, he remains your merciful, your loving, your gracious God for ever; as long as he is God, he will continue to be your God.

3. The unchangeable God ever lives. David speaking of the earth, and of He ever lives. the heavens, delivers himself thus in Psalme 102. 26. They shall perish, but thou shalt endure; all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed. Ver. 27. But thou art the same, and thy years shall have no end: He endures for ever, his mercy endures for ever, his loving kindness endures for ever, his Word abides and endures for ever; look on other things, they are changeable, and we see them to be changed; men love, and hate; they prosper, and they wither; they do us good, and then they die, and can never do us good more: But the unchangeable God still lives, he is still the same, and ever lives to love you for ever, and to blesse you for ever, and to shew mercy to you for ever. Though you have not a fa­ther to go unto (for he is dead) and though you have not a friend to go unto (for every one of them is dead) yet you have a God to go unto who lives for ever, and lives unchangeable; yea, though your friend doth live, and now grows strange to you, and will not know you, yet your God will know you, and own you, and regard, and help you, for he is an unchangeable God.

4. In all your wants and distresses, and new occasions, you may still look up to In all yo [...]r wants and new occasions, you may still look up to your God your God, for he is unchangeable, and his promises are unchangeable: He did pity you, and he will pity you; he did hear you, and he will hear you; he did help you, and he will help you; he did comfort you, and he will comfort you; for he is still the same God, the same unchangeable God: ye are sure to be heard, and you are sure to speed; for he is unchangeable in his love, and in his promises unto you.

5. Then your spiritual condition is everlastingly sure and safe: He hath cho­sen Your spiritual condition is e­verlastingly sure and safe. you from the beginning unto salvation, 2 Thes. 2. 13. And his election is unchangeable; he hath promised that whosoever Believes shall not perish, but have everlasting life, John 3. 16. Yea, this is the promise which he hath pro­mised us, even eternal life, 1 John 2. 25. And his promises are unchangeable; he gives you Christ, and all the graces of the Spirit which bring unto salvation; and all his gifts are unchangeable, Rom. 11. 29.

6. Though you be very changeable towards God, yet he is still unchangeable to­wards Though you be changeable towards God, yet he is un­changeable to­wards you. you; you many times forget him, and fall, and fail, and leave him, but God will never forget you, never falsifie with you, leave nor forsake you. 2 Tim. 2. 13. If we believe not, yet he abideth faithful, he cannot deny himself: Sometimes you love him more, sometimes less; sometimes you please him, and many times you grieve him; sometimes you keep close in walking with God, and many times you wander from him, yet he is unchangeable. He will not destroy you, because he is unchangeable. If he should change as oft as we do, Now you offend me, now I will be your God no longer; I will love you, bless, preserve you no more; then there were cause of exceeding trou­ble.

10. Omnipresence; Your God is an Omnipresent God, he is everywhere; Gods Omni­presence. included in no place, excluded from no place. Non est ubi, ubi non est Deus. 1 King. 8. 27. Behold the heaven, and the heaven of heavens cannot contain him; how much lesse this house that I have builded? Isa. 66. 1. The heaven is my Throne, and the earth is my footstool. Jer. 23. 24. Can any hide himself in [Page 48] secret places that I shall not see him, saith the Lord? Do not I fill heaven and earth? saith the Lord, Prov. 15. 3. The eyes of the Lord are in every place, be­holding the evil and the good. Psal. 139. 7. Whither shall I go from thy Spirit? or whither shall I flie from thy pres [...]nce? Verse 8. If I ascend up into heaven, thou art there: if I mak my bed in hell, behold thou art there. Verse 9. If I take the wings of the morning, and dwell in the uttermost parts of the sea: Verse 10. Even there shall thine hand l [...]ad me, and thy right hand shall hold me. Angels are of a limited presence, because of a limited essence; and the bo­dies of men have their circumscription by limited place; every creature hath his limited Ubi, or place; but God is an infinite, and immense being, whose Center is everywhere, and whose circumference is now here.

What a comfort is this to the people of God? The comfort of this. God is every where, and in every place, and so alwayes present with them.

1. That this God is everywhere, and in every place; that they are in the pre­sence of God, and their God is alwayes present with them.

God himself delivers this as a comfort and support unto all his people (I will be with you) in respect of all dangers, troubles, and difficult ser­vices.

To Isaac, Gen. 26. 3. I will be with thee, and will blesse thee. To Jacob, Gen. 28. 5. Behold, I am with thee, and will keep thee in all places whither thou goest. To Moses, Exod. 3. 12. Certainly I will be with thee. To Jo­shuah, Josh. 1. 5. As I was with Moses, so I will be with thee: I will not faile thee, nor forsake thee. To all his people, Isa. 41. 10. Fear thou not, for I am with thee; be not dismayd, for I am thy God. If your God be Omnipresent, then wheresoever you are, your God is present with you. Suppose a man were injuriously dealt withal, would it not be a comfort to him, if the Judge (the righteous Judge) himself were present, to see how violent men dealt with him? Suppose a man were in trouble, in exile with David, or in prison with Joseph, would it not be a comfort to him, if his loving Father were present with him, or his kindest friend? O Christian, be thou in any condition whatsoever, in any Countrey, in any place whatsoever, thy God, thy Judge, thy Father, thy best Friend is with thee. Psal. 91. 15. I will be with thee in trouble; I will deliver him, and honour him. Isa. 43. 2. When thou passest through the waters, I will be with thee, &c.

2. As your God is present everywhere, so he is at once, and wholly present e­verywhere God is at once and wholly present every where with his essence and At­tributes. with all his essence, and all his Attributes; He is not sometimes present in one place, and then by a local mutation present in another place, but he is at once at the self-same time present in every place; neither is he present partly in one place, and partly in another place, a piece of him here, and a piece of him there; but in his infinite and compleat essence, he is present every where; you may not imagine that the al-sufficient God is in one place, and the merciful God in another, and the wise God in another, and the good God in another, and the Omnipotent God in another place, &c. No, but that one and self-same God in his essence, and in all his glorious Attributes is every where; and wheresoever he is present, all his Attributes and excellencies are present with him, altogether present: for his essence is undivided, his Attri­butes are inseparable from his essence.

O what a comfort is this to all you who are the people of God! Some of you live in one Countrey, and some of you live in another Countrey; and some­times you have occasions to live in one place, and sometimes in another place, and yet every where, all of you have the same God in all his excellencies pre­sent with you, and he hath his God and Father present with him; you have him present in this Land, and if you should have occasion to remove to another Land (many thousand miles hence) there are you, and there is your God pre­sent with you, your al-sufficient God, your Almighty God, your merciful God, [Page 49] your wise God, &c. Go where you will, there are six things present with you. 1. Much weakness is present in your hearts. 2. Many temptations present from Sa­tan. 3. Many adversaties are present from the world, and many afflictions too. 4. Good Angels are present with you. 5. A good conscience is continually pre­sent. And lastly, a good God is present in all his excellencies for your good.

3. Although God be present every where, ratione essentiae, yet he is in a more God is in an e­special manner present with his people. special manner present with his people, ratione influentiae. There is the pre­sence of his special providence, and there is the presence of his special grace; and thus he is every where present with and for his people: Hence it is that ordi­narily where you read of Gods presence with his people, you shall finde some o­ther special thing annexed to that presence, as I will be with thee and blesse thee, and I will be with thee, and help thee, and I will be with thee, and deliver thee, and I will be with thee, and strengthen thee, and uphold thee, and save thee, &c. Jer. 15. 20. Hushai's presence with David was a burden, 2 Sam. 15. 33. Jobs wifes presence was but a vexation unto him; our friends presence is many times fruitlesse, but Gods presence is a blessing, comfort, help, (indeed) He is present with wicked men, but the more present he is with them, the worse it is for them; the presence of his knowledge, and the presence of his power, and the presence of his wrath, &c. But the presence with his people, is a very gracious presence, and a blessing presence, and a blessed presence; he is alwayes present with them for good.

4. Here is yet one comfort more unto you; if your God be every where pre­sent, Then you shall not stay long for any good you need. (and therefore present every where with you) then you shall not stay long for any good that you need, because your God is near unto you; he is nigh unto all them that call upon him, to all that call upon him in truth, Psal. 145. 18. What Nation is there who hath God so nigh unto them as the Lord our God is in all things that we call upon him for? Deut. 4. 7. The nearnesse or remotenesse of a friend is very material and considerable in our distresses and wants; I have such a friend, and he would help me, but he lives so farre off; and such a one is able to counsel me and comfort me, but he is now absent, and I may be undone before I can hear from him; but it is not thus with you who have God to be your God; he is alwayes nigh unto you: As Christ said unto his Disciples, Mat. 28. 20. Lo, I am with you alwayes, even unto the end of the world: So your God is present with you alwayes, as long as you live in the world. Do you want comfort? the God of consolation is present with you, very near unto you. Do you want grace? the God of all grace is present with you. Do you want peace? the God of peace is present with you. Do you want mercy? the Father of mer­cies i [...]s present with you. Do you want friends? the God of love is alwayes pre­sent. Do you want safety? the Omnipotent God is present with you. Do you want any thing? the All-sufficient God is alwayes present with you. What the Apostle spake concerning the word of faith, in Rom. 10. 8. It is nigh thee, even in thy mouth, and in thy heart; That is as true of God in all his glorious excellencies for his people.

11. Sovereignty or Dominion, this is another Attribute of God; he is (I think) Gods Sove­reignty enga­ged for our good. a thousand times in Scripture called the Lord, the Lord, &c. and to him is Do­minion ascribed, Dominion for ever and ever, 1 Pet. 4. 11. chap. 5. 11. He is the King of Kings, and Lord of Lords, 1 Tim. 6. 15. The Lord hath prepared his Throne in heaven, and his Kingdome ruleth over all, Psal. 103. 19. All that is in the heaven and the earth is thine; thine is the Kingdome O Lord, and thou art exalted as head above all; thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great and give strength to all, 1 Chron. 29. 11, 12.

One doth well distinguish of a twofold Sovereignty or Dominion in God. There is A twofold So­vereignty.

[Page 50] 1. Jurisdictionis, which is his Sovereign authority to govern all men, and all Of jurisdicti­ [...]n. creatures; he may command what he will, and forbid what he pleaseth, and per­mit what he lists, and appoint what punishments, and what rewards as seem best to himself.

2. Porprietatis, which is his right or prerogative to dispose of all things and Of propriety. persons, and use them as he pleaseth; and in this respect all the world, and all in the world are his servants, Gen. 14. 22. The Lord, the most High God, Pos­sessor of heaven and earth: And this Dominion or Sovereignty is natural unto him, as he is God, the God of all the world, and Lord of all; neither is it con­troled by men or Angels: If God will destroy or abase, or weaken, or afflict, or raise, or blesse, the creatures must yield unto his Sovereign Will.

And truly this is an unspeakable comfort to the people of God, that their God The comfort of this. is Lord of all, and Lord over all; that the Sovereignty is his alone, and the Do­minion is only his, that their God is above all gods, and that their God is above all Lords, and that all the creatures in their whole being and working are under him; that if he saith to one Go, he goeth, and if he saith to another Come, he cometh; and if he say to one Do this, he doth it; and if he saith to another Be still, he ceaseth; this is a comfort unto you against all the wicked in the world, and as touching all the serviceablenesse of all the creatures in the World.

1. If your God hath the Sovereign Dominion, Then issues and events shall The issues and events shall not be as men con­trive. no [...] be as men contrive, as they will, or as they desire; for there is a greater than they which rules and reigns in the Kingdome of men; Be still, and know that I am God, Psal. 46. 10. All the powers, and all the policies, and all the rage, and malice of all the wicked on earth, are under the Dominion of God; he per­mits them, and he restrains them, and he confounds and destroys them; thus far shall they go, and no farther.

2. Again, If Sovereignty and Dominion are proper to God, then you can never Then you can never be brought in [...]o any straits but God is able to help you. be brought in [...]o any straits, but God is able to help you, and to deliver you: for he is Lord of all. He is the Lord of life, and the Lord of safety, and the Lord of deliverances, and the Lord of comforts. All the creatures are at his command; if he will open the hearts of men, they shall pity you and help you in your wants; if he saith to one, Go and comfort such a Christian, go and coun­sel him, go and deliver him, be a friend unto him, he shall come unto thee, and be this unto thee: The earth is the Lords, and the fulness thereof.

3. What shall I say more? seeing Sovereignty and Dominion belong to your Then all the Ordinances of grace are at his command. God, Therefore all the Ordinances of grace and life are at his command, and they shall yield out their strength, and drop down their fatnesse at his will and pleasure; he can open them, and he can let out all their joyes and revivings, and consolations, they shall be effectual means of all-saving good unto you upon his command.

12. He is and will be a good God unto you: The Lord is good, Psal. 136. He will be a good God un­to you. Ten things concerning the goodness of God to his peo­ple. He intends them good. He will bring unto them the good promised. He delights in doing good. He accounts this his honour. 1. Thou Lord art Good, Psal. 86. 5. And truly God is good to Israel, Psal. 73. 1. O how great is thy goodn [...]sse which thou hast laid up for them that fear thee, Psal. 31. 19.

There are ten things concerning the goodness of God unto his people.

1. He intends them good; I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an un ex [...]ected end, Jer. 29. 11.

2. He will bring upon them all the good which he hath promised them, Jer. 32. 42.

3. He delights in doing good unto them, I will rejoyce over them to do them good, Jer. 32. 41.

4. He looks upon his doing good unto his people, as his honour and praise; it shall be to me a name of joy, a praise and an h [...]nour before all the Nations [Page 51] of the earth which shall hear all th [...] good that I do unto them, Jer. 33. 9.

5. He thinks no good too good for them; he will give grace and glory, and He thinks no good too good for them. He will never cease from do­ing good. He will do them good eve­ry day. He prevents us with goodness. He doth more good than they seek for. He reserves the best good to the last. no good thing will he with-hold from them that walk uprightly, Psal. 84. 11.

6. He will never cease from doing them good; Surely, goodnesse and mercy shall follow me all the dayes of my life, Psal. 23. 6. See also Jer. 32. 40.

7. He will do them good every day, his mercy is n [...]w every morning, Lam. 3. 23. Blessed be the Lord who daily loadeth us with benefits, Psal. 68. 19.

8. He is so ready to do you good▪ that he oftentimes prevents you with his goodnesse; before they call I will [...]swer, Isa. 65. 14.

9. He doth them more good than they look for; Thou didst terrible things which we looked not for, Isa. 64. 3. When the Lord turned again the captivi­ty of Zion, we were like them that dream, Psal. 1 26. 1.

10. He reserves the best good to the last: For besides all the good which he doth for his people in this life, there is also an inheritance incorruptible and un­defiled, and that fadeth not away, reserved in heaven for them, 1 Pet. 1. 4. Eye hath not seen, nor the eare heard, &c. 1 Cor. 2. 9.

13. He is a very kind God unto his people; Thou art a God of great kind­nesse, He is a very kind God unto hi [...] people. This contains foure things in it. Nehem. 9. 17. He hath shewed me his loving kindnesse, Psal. 31. 21. His merciful kindnesse is great towards us, Psal. 117. 2.

The kindnesse of God contains foure things in it.

• 1. The sweetnesse of his loving nature unto his people without the least disdain of them, and harshnesse towards them; he will not bruise the bruised reed, nor
  The sweetnesse of his nature.
  despise the day of small things.
• 2. The easinesse of the communication of himself and goodnesse unto them,
  The easiness of his communi­cations. His favourable encouragings.
  as waters flow out from a full fountain.
• 3. His favourable encouragings, and acceptance of them in their persons and addresses unto him; as the father ran and embraced the returning childe, and fell on his neck and kissed him.
• 4. His respectful tenders; helpful, forwardnesse of dealing with his people
  His respectful tenders.
  in all gentlenesse and elemency.

And therefore he is said to pity and spare his people, as a father pities his childe, (Psal. 103. 13.) and spares his childe that serves him, (Mal. 3. 17.) and to draw his people with loving kindnesse, Jer. 31. 3. and to draw them with bands of love, Hosea 11. 4. and to take them by the armes, Hosea 11. 3. and gent­ly to lead them, and to carry them in his bosome, Isa. 40. 11. and to dandle them upon his knees, Isa. 66. 12. and to speak comfortably unto them, Hosea 2. 14. In the Old Testament he would commune with his people, and give out all his answers at the Mercyseat: And in the New Testament he gives them audi­ence at the Throne of grace and mercy, and would have them in all their petiti­ons to look upon him as their Father, Our Father, &c.) Though the distance be infinite 'twixt him and us, yet he represents himself unto us altogether as a kinde God and Father, and makes kinde promises unto us, and gives us his own Twelve things may assure you God will be kind to his people. His relations to them. His love is ex­ceeding great unto them. His tender ap­prehensions of any unkindness offered unto you. His daily pas­sing by your failings. Sonne to be our Mediatour, that so we may still finde favour in his eyes.

There are twelve things which may assure you that your God is and will be a kind God unto you.

1. His relations to you; Thy Maker is thy husband, Isa. 54. 5. I will mar­ry thee unto my self in loving kindnesse, Hosea 2. 19.

2. His love is exceeding great unto you; he loves you above all the people in the world, and his choice delight is in you, you are his Hephzibahs and Ben­lahs, because the Lord delights in you, Isa. 62. 4.

3. His tender apprehension of any unkind and harsh injuries offered unto you: he that toucheth you, toucheth the apple of his eye.

4. His daily passing by the many failings and weaknesses; he pities them, and will not mark them, nor insist upon them.

[Page 52] 5. His easie reception of you into favour; if he sees but a tear in your eyes, he His easie re­ception of you into favour. will be gracious to the voice of your tears; I have heard Ephraim bemoaning him­self, I will surely have mercy on him.

6. His sympathy with you in your distresses and afflictions; in all their af­flictions he was afflicted, and the Angel of his presence saved them, His sympathy with you in your distresses. Isa. 63. 9.

7. His yearning bowels towards you; My bowels are troubled for him, Jer. His yearning bowels towards you. 31. 20. and longings to do you good; He doth waite that he may be gracious un­to you, Isa. 30. 18.

8. His speed to close with you, and to shew his affections unto you. He flies His speed to close with you. upon the wings of the winde, and leaps over the Mountains, and hastens, and runnes to shew himself reconciled unto you, Luke 15.

9. His great donations; he bestows no lesse on you than Christ, and grace, and His great do­nations. glory.

10. His quick eare to all your petitions, and such a full compliance with His quick care to all your pe­titions. you, that he will deny you nothing which you ask according to his will; If we ask any thing according to his will he heareth us.

11. His looking after you, and special charge that men speak comfortably un­to you, Isa. 40. 1. 2. and that you never come with fears to him, nor go away from His looking after you. him with sadnesse. Go in peace, Be of good comfort, Come boldly to the Throne of grace, Heb. 4.

12. His gracious entertainment of you, and communions with you, and mani­festations His gracious entertainment of you. unto you; so that you are as it were many times lifted up to heaven, and filled with joy unspeakable and glorious. Beloved! This is unspeakable comfort and encouragement unto you that your God is a kinde God, and will deal with you in loving kindnesses; Consider that of necessity you have to deal with him, and that every day and houre of your life; and that he is not an hard Master, nor of an harsh nature, nor rough in his words, or looks, or deeds: He will not seek, not will he take advantages against you; so as that you may come with bold­nesse into his presence, and need not to fear his intentions or dealings with you; Never did father or mother deal more gently with their tender infants, never did loving husband deal more kindly with his most beloved wife, than your kindest God will deal with you; and this affords unto you five comforts.

• 1. You have free access to him, the door is alwayes open; Should the childe fear to go to his tender Father?
• 2. You may come with full opening of your soul and wants to him; he is kind and willing to hear all.
• 3. You may have good hope; if any will use you well, 'tis your kinde God.
• 4. You are sure of quick dispatch; kindnesse makes no unnecessary delays, no vain excuses.
• 5. When men deal unkindly with you, yet you shall finde kinde dealing from your God; Psal. 27. 10. When my father and mother forsake me, then the Lord will take ms up.

14. Lastly, Eternity is another Attribute of God, your God is an eternal God; Gods Eternity. from everlasting to everlasting thou art God, Psal. 90. 2. The Eternal God is thy refuge, Deut. 33. 27. He inhabits Eternity, Isa. 57. 15.

Eternity is an interminable being and dutation before any time, and beyond all time; it is a fixed duration without beginning or ending: If you should imagine as many thousand myriads of years before time was as there are sands on the Sea­shore, and of ten thousand thousand times more myriads after time shall not be, you could not in the one or the other make any discovery of the being or duration of God; the Eternity of God is beyond all possible conception of measure or time. God ever was, ever is, and ever shall be.

Though the manifestations of himself unto the creatures are in time, yet his [Page 53] essence or being never did nor shall be bound up by time; look backward or for­ward, God from Eternity to Eternity is a most self-sufficient, infinite, perfect, blessed being, the first cause of our being, and without any cause of his own be­ing; an eternal infinite fulnesse and possession to himself, and of himself: what God is, he was from Eternity; and what God is, he will be so to Eternity: The comfort of it is. This very Attribute is that which drops myrrhe and oyle, and honey it is one of the sweetest and strongest comforts unto you who are the people of God.

1. It sweetens all his love and mercy, and goodnesse unto you; God is Eter­nal, It sweetens all his love and mercy, and goodnesse to you. and his love to you is an Eternal love; there never shall come the time when his love or his kindnesse, or his goodnesse, or his mercy shall cease towards you; All the creatures slip away, and come to their end, and though one creature out­lives another, yet every creature at last is at his journies end: There is an end of this man and his power, and an end of that man and his love; but God never comes to an end, and his power and his love never comes to an end: O what is this that God is God, and that he is our God for ever and ever, that his love is an Eternal love, and his mercy is an Eternal mercy, and his fulnesse is an Eternal fulnesse, and his blessednesse is an Eternal blessednesse.

2. It gives you confidence in all your space of time which you are to live, still It gives confi­dence to live upon God as long as we live. to live upon your God: for there is no newness, nor alteration, nor weariness, nor weakness in Eternity; no want or waste in Eternity, Eternity is full to all E­ternity: God is full of mercy and grace, and power, &c. The Eternal God is in all times the self-same perfection and all-sufficiency; there is no variation or diminution, or contigency in Eternity; his power and mercy, and wisdome, and knowledge, and love, and kindnesse are still at the same height.

3. The Eternal God hath time enough to make all his promises good unto you; He hath time enough to make all his promises good. Though life be short, yet he hath promised to give eternal life. you need not fear that he will dye in debt unto you; Eternity never dies, but hath time enough in it.

4. Though your life be not Eternal, but short, yet your Eternal God hath pro­mised to give unto you Eternal life, 1 John 2. 25. This is the promise which he hath promised us, even Eternal life: Happiness were not happiness without E­ternity; Eternity of happiness is a full possession, and a present possession, and an invincible possession, and endless possession of the blessed God for ever, and ever, and ever.

5. This is comfort in all losses; I dye, but God will surely visit you, Comfort in all losses. said Joseph; as if he had said, I cannot live to do you good, but God lives for ever; what though this comfort dyes, yet the God of all com­fort lives.

Thus have you heard the singular and manifold comforts of having God to be your God, from the excellency of all his glorious Attributes, in respect of which (because he is your God) he is engaged unto you. I thought to have added unto all this another discourse of Gods engagement in his Attributes unto his people. viz. That his Attributes were engaged unto you conjunctively; and that conjunctive engagement was, 1. Ʋniversal, not this or that Attribute of God, but this and that, every one of his Attributes. 2. Special, as his al-sufficiency and faithful­ness, his goodness and graciousness, his power and wisdome, his mercifulness and unchangeableness, his omnipresence and kindness, his Sovereignty and eternity.

But then I fear I should be too tedious unto you, therefore let what hath been spoken be sufficient to give you a taste of that happiness which the people of God enjoy, by having God to be their God, upon this account, that their God is en­gaged unto them in all his Attributes for their good.

SECT. VIII.

3. NOw follows a third singular comfort unto all who have God to be their If God be your God, then Christ is your Christ. God in Covenant, which is this, If God be your God, then Christ is your Christ: To whom God is a God, unto them Christ is a Christ; if God be your God, then Jesus Christ is yours; as Christ spake unto his Father, All mine are thine, and thine are mine, John 17. 10. All that have an interest in me, have an interest in thee; and all that have a relation to thee, have also a relation to me; We may so safely say, All who have propriety in God, have propriety in Christ: If God saith unto you I am your Father, Christ saith unto you I am your Saviour; whom the Father owns, he doth own; whom the Father loves, he loves. This is certain that God the Father hath not one sort of people, and Christ another sort of people; that there are some to whom God hath relation, and there are others to whom Christ hath relation. No: but what relation God hath to any, and what propriety God hath in any, the same hath Christ; and what relation and proprie­ty any have in God, the same have they unto Christ: I and my Father are one. Then if you be Gods, then you are Christs; and if God be yours, then Christ is yours; he is given to you, and you are given to him: Ʋnto us a Sonne is given, Esay 9. 6. Thine they were, and thou gavest them me, John 17. 6.

Now if God be your God, Then Christ is yours in these respects.

1. He is yours as to his person: He himself is yours, not yours only in the re­spect Christ is yours as to his per­son. of his graces and works, but yours also in respect of his person; as it was his person who gave himself for you, (Christ hath given himself for us, Ephes. 5. 2.) so it is the person of Christ who gives himself unto you; my beloved is mine, and I am his, Cant. 2. 16.

The union and relation 'twixt you and Christ is as real, as that between the hus­band and the wife, as that between the head and the body, as that between the Vine and the branches; as the husband can say This woman is my wife, and the wife can say This man is my husband; so truly doth Christ say This believer is mine; so can the believer say This Christ is mine; that Christ who is the Sonne of God, the bright­nesse of his Fathers glory, who is immortal, God with us, who is God blessed for ever, who is the Lord of glory, whose Name is Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace; The Saviour of sinners, the Redeemer, the Light and Life of the world, the desire of all Nations, who is alto­gether lovely, and most excellent and precious; in comparison of whom, Paul counted all things but losse and dung, this Christ is your Christ; this Christ in whom is life, and without whom there is no life; this Christ in whom is salvation, and without whom there is no salvation; this Christ in whom is blessednesse, and with­out whom there is nothing but curse and misery; this Christ in whom is hope, and without whom there is no hope; this Christ is your Christ.

But let us a little more distinctly consider our happinesse and comfort, that Christ, Comfort from this that the person of Christ is ours. It is more to enjoy Christ himself, than to enjoy all things without him. the person of Christ is ours.

1. It is more to enjoy Jesus Christ himself, than to enjoy any or all other things without himself: Could you enjoy every good, and every comfort which every creature in the whole world doth contain, as all these are nothing in comparison of Christ, (what is the Candle to the Sunne? what is the glory of the grasse to the glory of the only begotten of the Father? what is the chaffe unto the wheat? the soul of man is above all these, much more is Christ; so they are nothing in a sepa­ration from Christ; unlesse the figure stands before, all that follows are but empty ciphres, which signifie nothing, so unlesse you have Christ, your greatnesse is but a cipher, your riches are but a cipher; they are neither a blessednesse unto you, nor yet a blessing, nor yet a way to the one or to the other; Christ alone hath more [Page 55] worth in him, more wealth in him, more delight in him, more greatnesse in him, than can be possibly found in all the creatures, although dividedly or con­junctively considered; and therefore Moses preferred even the reproaches of Christ, before a [...]l th [...] treasures in Egypt, Heb. 11. Take me the greatest man on earth; if he be a Christlesse man, he is but a cursed man, and all that he hath, is but a curse unto him; and take me the meanest man on earth, if Christ be his, he is a blessed man; and all that he hath, is a blessing unto him.

2. It is m [...]re to enjoy Jesus Christ himself, than to enjoy any, or all the benefits It is more to enjoy Christ himself than to enjoy all bene­fits depending on him. depending on Christ; The benefits I say, from the enjoyment of Christ are very precious (how precious is the peace which flowes out of his blood, and the joy which comes in by his Spirit, and the graces, and the gifts from him!) yet Christ himself is more precious, more sweet, more lovely, and more desirable: If the Image be so precious, much more the pattern it self; if the tokens and gifts be so precious, much more is the giver himself; if the words of his mouth, and the kisses of his lips are so sweet, much more sweet is the enjoyment of Christ himself; therefore Paul rejoyceth especially in this, that Christ lov [...]d him, and gave himself for him, Gal. 2. 20. And above all things, desires to be fo [...]nd in him, Phil. 3. 9. No, not the knowledge of Christ (though it were the excellency of knowledge) could suffice him; it was Christ him­self after whom he principally looked, and in whom he would be found.

3. All is enjoyed by the enjoyment of Christ. All is enjoyed

1. Equivalently; there is as much in Christ, as answers all other enjoyments All is enjoyed by the en [...]oy­ment of Christ, Equivalently. (Ipse unus erit tibi omnia, quia in ipso uno bono bona sunt omnia) the wisdome of Christ doth more than answer all other wisdome; and the knowledge of Christ doth more than answer all other knowledge; and the love of Christ doth more than answer all other love; and the unsearchable riches of Christ doth more than answer all other riches; and the delights in Christ do more than answer all other pleasures.

2. Really; if you enjoy Christ himself, you do actually enjoy all the glorious benefits by Christ, with the enjoyments of himself. If the field be yours, the Really. treasure in the field is yours indeed; in some civil enjoyments, there is an ex­ceptio juris; sometimes such a Mannour you shall enjoy, but such or such parti­culars are excepted and reserved; But it is not thus in your spiritual enjoyments, (in the enjoyment of Christ) there is no exception, no clause, no distinction; but if Christ be yours, all of Christ is yours; his love is yours, his righteousness is yours, his wisdome, his holiness, his Redemption, all is yours.

4. J [...]sus Christ h [...]mself, his person is the greatest blessing, and choicest gift, that Jesus Christ himself is the greatest and choicest gift that God can give unto you. God hath or can give unto you; for all the other blessings fall into our possession and enjoyment by Christ alone; all your enjoyments are bestowed by the en­joyment of Christ himself; the loving God, the merciful God, righteousnesse, holinesse, as long as Christ is Christ, you shall have possession of them. Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Jesus Christ (if I may so expresse it) is the out-let of all blessings, and he is the in-let to all our bles­sings; Look on our blessings as descending from God to us, Jesus Christ is (as it were) the out-let of them all; they are let out unto us by Christ; God him­self becomes our God in Christ, and he loves us in Christ, and chooseth us in Christ, and is merciful and gracious unto us in Christ, and sheweth the excee­ding riches of his grace in his kindnesse towards us through Christ Jesus. And look on our blessings as desired from God by us, we are let or brought into the enjoyment of them by Christ; We lost all by the first Adam, and we come to enjoy all again by Christ; Jesus Christ is (as it were) the root upon which all our mercies and comforts, and hopes do live again and grow.

[Page 56] You obtain your accesse by Christ unto the Father, and your persons come to be accepted in Christ, and all your services; He holds up all your Commu­nions, and makes them effectual and sure: God would not look on you, nor regard you, nor let fall one glimpse or beame of his favour upon you, were it not for Christ; it is Christ which makes you nigh, and dear, and lovely, and delightful, and precious, and for whose sake you come to be sonnes and heirs of love and mercy, and peace, and all the blessings which you do possesse, or ever shall enjoy in this world, or in the world to come.

5. Your condition cannot be otherwise than safe and comfortable, and blessed, Your conditi­on cannot be otherwise than safe, if Christ be yours. if Christ be yours. As it cannot be well with any without Christ, so it cannot be ill with any who have Christ: There is no condemnation unto you; you are now passed from death to life; he is your life, and he that hath the Sonne hath life; and he is your hope, (Christ in you the hope of glory) and he is your Rock on which you are built; he is your peace, he is your glory, he is your head, he is your Saviour; in one word, the enjoyment of Christ makes life and death comfortable.

2. Christ is yours as to all his Offices; You know that Christ is the anointed Christ [...]s yours as to all his of­fices. of God; He was set apart, and ordained, and called, and sent, and under­took all the work of salvation for sinners; and for the accomplishing of that salvation, he was installed a Prophet, a Priest, and a King.

By reason of our sinful fall, there were (if I may so call them) three diseases fal­ling upon us.

One was Ignorance, and this Christ doth heale as he is our Pro­phet.

A second was Alienation from God, and this Christ doth heal as he is our Priest.

A third is Impotency to come back to God, and this Christ doth heal as he is our King.

As he is a Prophet, he doth open and unfold salvation; and as he is a Priest, he doth acquire and procure salvation; and as he is a King, he doth apply that salva­tion unto us.

The Prophetical Office of Christ, is that by which he doth perfectly and effectual­ly reveal the whole saving Will of God.

The Priestly Office of Christ, is that by which he doth expiate all our sinnes, and doth reconcile us unto God.

The Kingly Office of Christ, is that by which he doth with authority and power dispense and administer all things which do belong unto the everlasting salvation of his people.

Beloved, All the works of our redemption, and reconciliation, and salvation, do depend on Jesus Christ as invested with the threefold Office of Prophet, Priest, and King; his whole Mediatourship is contained in them, and so is all our comfort and hope; and therefore I will speak briefly unto every one of them.

1. Jesus Christ is a Prophet, and he is your Prophet. He is that Prophet whom Christ is yours as a Prophet. God had promised to raise up, Acts 3. 22. And whom all are commanded to hear, verse 23. And this was he who was anointed by the Spirit of the Lord, to preach the Cospel to the poor, Luke 4 18. And this is he in whom are hid all the treasures of wisdome and knowledge, Col. 2. 3. who knows the Father, and by whom alone the knowledge of the Father is revealed, Matth 11. 27. who is in the bosome of the Father, and declares him unto us. John 1. 18. who is the Angel of the Covenant. Malachi 3. 1. unto whom the great Commission of opening the mystery of salvation is granted and sealed.

[Page 57] Now there are foure singular comforts unto you, which have God to be your God in Covenant and consequently have Jesus Christ to be your Prophet. Four comforts from hence. He hath i [...] in his commissi­on to teach us.

1. He hath it in his Commission to teach you, They shall be all taught of God, Joh. 6. 45. yea it is his expresse Commission to preach the Gospel unto you, Luke. 4. 18. to open and reveale that Mystery which was kept secret since the world began, and to make it manifest. Rom. 16. 25, 26. even the Mystery which hath been hid from ages, and from generations, but now is made manifest unto his Saints, Col. 1. 26. Though others sit in darknesse and see no light, yet unto you (through Christ) there ariseth light in darknesse; and your eyes shall and do see the salvation of the Lord, and the glory of the Lord: the light shines in your hearts, the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4. 6. he makes known unto you, the true life, and the true way of life, the mystery of salvation.

2. He hath it in his commission to instruct and teach you the whole minde and will of To instruct and teach us the while mind and will of God. God in every thing which concerns your salvation: all things that I have heard of the Father, I have made known unto you, Joh. 15. 15.

As he discovers unto us infallibly the reality, and the quality of our salvation, so there is not any one truth, nor any one path necessary unto that salvation, but he opens it, and reveales it, whether it respect our faith, or our obedience: he is the anno [...]nting which teacheth you of all things and is truth, and is no lye, 1 Joh. 2. 27.

3. He is that Prophet who doth teach, not only by his word, but also by his Spirit: others can speak only to the eares of men, but he can speak to the hearts of He teacheth not only by his Word, but by his Spirit. men, he can imprimere in mentem, as well as mentem exprimere, write his Law in the heart, as well and as easily as he can deliver and make it known to our mindes: when he teacheth you that you must believe, he doth by his Spirit cause you to be­lieve; when be saith that you must be born again, he doth by his Spirit make you new creatures: there is not any one grace, or duty, or path of li [...]e which he sets be­fore you (who are in covenant with God) but he works in you those very graces, and puts forth a strength to perform all those duties, and to walke in those paths.

4. As a Prophet he is annointed to preeah good tydings, Isa. 61. 1. the Apostle calls it preaching of peace, Ephes. 2 17. and not only the Prophet Isaiah in that He is anointed o [...] preach good tidings. place, but also Christ himself in Luke 4. 18. tells you what those good tydings are, what that Gospel is, namely to hinde up, and heale the broken-heared, liberty and deliverance to the captives, sight to the blinde, to give beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heavinesse.

O what comfort is here for you who are the people of God, and have Christ to be your Christ, and your Prophet? Here are glad tydings for you, and your Christ is annointed to preach them unto you when your hearts are broken and bruised, you have a Christ to binde them up, and to heale them with his own precious blood; I dyed for you, saith Christ, this is my blood which was shed for you, for the re­mission of your sins, to reconcile you, to make peace for you, saith Christ: and when you finde your selves captives, and as it were shut up on prison, Christ your Prophet comes to you by his Spirit and breaks open the prison doores, and sets you at liberty from your sins, from Satan, from your fears, and tears, and all the pow­ers and chaines of darknesse: and when your soule sits in darkness and sees no light, when they feed on tears, and are overwhelmed with sorrows and heaviness, your Christ (who is your Prophet) can, and will speak words of life unto you, and words of joy unto you: why are your hearts troub [...]ed? said he to his Disciples; woman why weepest thou? said he to Mary; daughter go in peace; so to another, son, be of good comfort.

There is no Prophet like your Prophet, who knows so much of the minde of God, who reveals it so fully, so faithfully, so infallibly, so powerfully, so sweetly, so savingly. Christ is a Priest, and your Priest.

Jesus Christ is a Priest, and he is annointed to be your Priest, Psal. 110. 4. The [Page 58] Lord hath sworn and will not repent, Thou art a Priest for ever after the order of Mel­chisedeck, vide Heb. 6. 20. Heb 7. 17. Cap. 4. 14. we have a great High Priest that is passed into the heavens, Jesus the Son of God.

I shall not insist on this Argument, to tell you how Christ was called and quali­fied for his priestly Office, nor of the differences 'twixt him and all other Priests: nor how that his Sacrifice was his humane nature, and the Altar was his Divine Nature, and himself according to both these natures was the Priest; My intention is only in few words to touch at this Office of Christ as our Mediatour: and then to expresse unto you, the chief comforts from your interest in him, as to this his Office of Priesthood.

There are two Acts wherein his Priestly Office consisteth. Two acts of his Priestly Office. Oblation.

1. One was the oblation of himself once for all; as a perfect Sacrifice for the ex­piation of sin, and reconcil [...]ng us to God, Heb. 9. 14. Through the eternal Spirit, he offered himself, without spot to God, verse 26. he appeared to put away sin by the Sacrifice of himself, verse 28. Christ was once offered to bear the sins of many, Rom. 5. 10. when we were enemies we were reconciled to God by the death of his Son, Col. 1. 20. He made peace though the blood of his Crosse, Heb. 2. 17. a merciful and faith­ful High Priest, to make reconciliation for the sins of the people.

2. The other is, His Intercession for us: This man (saith the Apostle) because Intercession. he continueth ever, hath an unchangeable Priesthood, Heb. 7. 24. wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them: and therefore as to this interceding part of his Priestly Office, Christ is said to appear for us in the presence of God, Heb. 9. 24. as the At­turney appears for his Client in Court to answer for him; and likewise he is called our Advocate with the Father, 1 Joh. 2. 1. to plead for us, and to obtaine for us, &c.

But some may now reply, We know all this, that Christ is a Priest, and a Media­tour of Redemption and of Intercession; that he offered up himself, that he died, shed his blood, was sacrificed, and that he ever lives to make Intercession. Quest. But where lies the comfort of this to them that are in Covenant with God, and have Christ to be their High Priest?

Sol. What c [...]mfort we have by this. I will shew you what comfort you have by this, and I pray you mark it: There are four unspeakable comforts unto you who are Christs, from this, that he is your High Priest, who offered himself for you, and lives to make Intercession for you.

1. All your sins were laid upon him: for in that respect he was your Priest, in by his oblation. that respect also he was your Surety, Heb. 7. 21, 22. what's that? That? That is, All our sin [...]es were [...]ayed upon him. he became bound to God, responsible unto him for all your sins, for all that God in justice could charge upon you, and demand for satisfaction. Our salvation was laid on one that is mighty.

As Judah became a surety to Jacob for Benjamin, he engaged himself to his Fa­ther, I will be surety for him, of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then let me bear the blame for ever, Gen. 43. 9. Thus Jesus Christ is our Priest, and therefore our Surety with his Father; Father, I will take upon me all the sins of thy people; I will be bound to answer for them, I will sacrifice my self for them, at my hands do thou require satisfaction for their sins, and a full compensation unto thy justice: I will die, I will lay down my life, I will make my soul an offering for sins, I will become a curse, I will endure thy wrath.

O what a Comfort is this, that there is a Christ to answer for that which we could not answer!

H [...] discharged all our deb [...]s and bonds. The debt of obedience, and of punishment. 2. He discharged all your debts and bonds: There is a twofold debt which lay up­on us; one was the debt of obedience unto the Law; And this Christ did pay by ful­filling all Righteousnesse, Matth. 3. 15. The other was the debt of punishment for our [Page 59] transgressions, and this debt also Christ discharged by his death on the Crosse, and being made a curse for us to redeem us from the curse, Gal. 3. 13. Hence it is that we are said to be bought with a price, 1 Cor. 6. 20. and that Christ is called our ran­some, Lutron, Matth. 20 28. and Antilutron, 1 Tim. 2. 6. the words do signifie a valuable price laid down for anothers ransome: the blood of [...]hrist (the Son of God) was a valuable price, a sufficient price; it was as much as would serve the turn to take off all enmities, and to take away sin, and to satisfie Divine justice, and indeed so it did: and therefore you read that in his blood we have redemption, even the forgivenesse of our sins, Ephes. 1. 7. and his death was such a full compen­sation to Divine Justice, that the Apostle makes a challenge to all, Rom. 8. 33 Who shall lay any thing to the charge of Gods Elect? and ver. 3 [...]. Who is he that condemneth? it is Christ that died; as if he had said, Crist hath satisfied and discharged all.

O what comfort is [...]his unto us, to have such an high Priest, who himself bare all our sins, even all our sins, left not one unsatisfied for? laid down a full ransome, a full price, such an expiatory [...]acrifice, such a satisfactory [...]acrifice, as [...]hat now we are out of the hands of justice, and wrath, and death, and curse, and hell and are reconciled, and made near, and deale altogether under the throne of Grace and Mercy.

3. As our Priest in offering himself for us, his Scacrifice being (as the [...]cripture There is not only satis [...]acti­on, bu [...] merit in his oblation. speaks) the blood o [...] God (that is) of one that is God, there is more therefore in it than meere payment, or satisfaction; there was merit also in it to acquire, and procure, and purchase all Spiritual good and all Eternal good for the people of God: not only immunities from evil in sin and death, but priviledges, and dignities of sons, and heires, yea all grace, and all love, and all peace, and all glory; even that glo­rious inheritance purchased by his blood.

You may now look on [...]od as your Father, and on Heaven as your inheritance, se [...]led on you by the love of God, and purchased for you by the blood of Jesus Christ.

4. What shall I say more? Jesus Christ is your Priest for Intercession also; Do Comfort from his intercessi­on. you know your happiness by this, and in this? your Christ is now entered into hea­ven, and sits on the right hand of God the Father: and therefore he intercedes for you, he presents himself as your Surety, [...]s your Redeemer, in all his susceptions and endurances and discharges and purchases for you, in the price which he laid down and in the merits of that price, and so negotiates, and obtaines for you, and still is effectually letting d [...]wn unto you the vertues, and purchases of his life and death, untill you come at length to [...]he highest and full enjoyment of him­self in glory. Father, I purchased this for him, I paid dearly for it &c. And there­fore some (not without ground) ascribe all the purchases of Christ (for the ap­plication of them unt [...] us) unto the Intercession of Christ.

I will say no more but th [...]s, That all your communions with the Father, all your audiences, all your acceptances, all your answers, in graces, in comforts, in hopes, in helps in present, in future enjoyments, owe themselves unto [...]hrist as your Priest, in the Oblation of himself for you, and in the intercession of him unto the Father for you.

3. Jesus Christ is a King, and he is your King: He is called a King, Psal. 2. 6. and Jesus Christ is a Kin [...], [...]nd your King. He m [...]kes sub­jects by his Word and Spirit. He m [...]k [...]s all his Subjects free-men. He m [...]kes all his Subjects Kings. he is called King of Saints, Rev. 15. 3. He is such a King, as there is not the like.

A King by contract in respect of God, by conquest in respect of us.

1. He makes Subjects by the power of his Word and Spirit effectually calling us out of the kingdom of darkness, into his own gracious Kingdom.

2. He makes all his Subjects free-men; If the S [...]n shall make you free, you are free indeed, Joh. 8 36.

3. He makes all his Subjects Kings; He hath made us unto our God Kings and Priests, Rev. 4. 10

[Page 60] 4. He rules all his Subjects by Righteous Laws: therefore he is called Melchi­sedeck, He rules them by righ [...]eous Laws. which signifies a King of Righteousnesse: and his Kingdom is called a Righ­teous Kingdom.

5. He is the King of Salem, of peace as well as of Righteousnesse. Men never He is a King of peace. enjoy peace, at least such a peace anywhere as in the Kingdom of Christ; there is no man that obeyes him, and is ruled by him, but findes peace, Gal. 6. His king­dom is righteousnesse, peace, and joy in the Holy Ghost.

6. He as a King seeks your good, and all that he doth hath a respect to your good: all He seeks your good, and all he doth is with respect to your good. He will protect and secu [...]e you. his dispensations are good, and for your good: he seeks your wel-fare and happi­nesse, speaks kindly to you, hears your groans, answers your complaints, and pleads for the poor and needy.

7. He is a King for Prot [...]ction: He will protect and secure you against all your Enemies, Divels, Sins, Men, the worst and greatest, and will subdue them, and trample them under his feet: His enemies shall be his foot-stoole.

8. He hath great rewards, an infinite treasure to bestow on all his people; he will accept He hath great rewards for you. of their service, and reward every one of them with a crown of life.

O how happy are the people who have the Lord to be their God! and who have (therefore) Christ to be their Christ: a Christ who is such a Prophet, such a Priest, and such a King.

I will not stay you any longer in this one part of your Covenant-happiness, viz. That Christ is yours; only I think it fit to summe up in a few particulars the gene­ral comforts which I have mentioned or insinuated already in the Person and Of­fices of Christ. Thus then; if Christ be yours, Then 1. Life is yours, Christ is your life, and he that hath the Son hath life, Col. 3. 4. 1 Joh. 5. 12.

2. Love is yours, Christ loves all his with a love of Kindnesse, and tendernesse, and benevolence, and benificence.

3. All that Christ did or suffered, in order to mans salvation, all is yours, your good, and for your good.

4. His Redemption is yours, he hath Redeemed you from wrath, and curse, and sin, and Satan, and death, and hell.

5. You are certainly partakers of the forgivenesse of all your sins.

6. You are perfectly reconciled unto God, who is now your God, and your Father.

7. You are accepted and approved with God in the Righteousness of Christ, which is now yours, as Christ himself is yours.

8. You now receive the adoption of sons; as you are the brethren of Christ, so are you with him in the same relation of sons unto God.

9. You are cloathed with the same Spirit wherewith Christ himself was anointed; the self same Spirit which is in Christ as your Head, is in you as his Members.

10. He is your Apology against all Satans accusations, and your own sins and fears: There is no condemnation unto them that are in Christ Jesus, for it is Christ that died.

11. He is the living Root and foundation of all your graces and comforts.

12. All his victories shall extend to you, over Satan, the world, your sinnes, and death.

13. You are no more strangers, nor Forreiners, but are made nigh by the blood of Christ.

14. You have all the sights of God in his glory, as he is the Lord, gracious, and merciful, long-suffering, abundant in goodnesse and truth.

15. You enjoy liberty of Accesse by his blood to the throne of grace.

16. You shall assuredly speed well in all your suites, be heard, and answered up­on his account.

17. He will take special care of you, and will own, and help, and succour, and sup­ply you, as long as you have a day to live on earth.

[Page 61] 18. He is your Defence; as he is exceedingly sensible of all your Injuries, so he will certa [...]nly judge all your enemies

19 By him you are heires of the same glory and Kingdom which the Father hath bestowed on him, and which he hath prepared for you

20. He will never part with you, nor forsake you, but will love and keep you to the end.

21. He will entertain you with sweet communions in the day of your pilgrimage: and as you are walking, and travelling through the vale of tears, many a kind word, many a good look many a feast all you have, where he will sup with you, and you shall sup with him; many refreshings, and joyes, and revivings of your spirits.

22. You shall infallibly poss [...]sse and enjoy all the grace, and comfort, and blessing, and blessednesse which he hath purchased for you in this life, and in the life to come, even to all eternity: he is ever with you whilst you are on earth, and you shall for ever be with him when you dye, and come to Heaven.

SECT. IX.

4. A Fourth singular comfort unto you who have God to be your God, is this, The Spirit of God is yours. then the Spirit of God is yours. He also is given unto you; for this is one part of the Covenant, Ezek. 36. 27. I will put my Spirit within you. 1 Thes. 4. 8. He hath given unto us his holy Spirit. 1 Joh. 4. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. Nehem. 9. 20. Thou gavest them also thy good Spirit. Acts 5. 32. The holy Ghost whom God hath given to them that obey him.

The Spirit of God may be considered seven wayes, and as to every one of them The spirit is ours in respect of his Titles and Attributes. The Spirit of God of Christ, of Glory. he is yours; In respect, 1 Of his [...]itles, or Attributes. 2. Of his gifts and fruits. 3 Of his works or operations. 4. Of his helps or vertues. 5. Of his joyes and comforts. 6. Of his Office or Function. 7. Of his presence or abode.

1. The Spirit is yours in respect of his Titles and Attributes: he is called some­times,

1. The Spirit of God, 1 Cor. 2. 11. and the Spirit of Christ, Rom. 8. 9. and the Spirit of glory, 1 Pet. 4. 14. This very Spirit is given unto you, who have God to be your God; we have received the Spirit which is of God, 1 Cor. 2. 12 God hath sent forth the Spirit of his Son into your hearts, Gal. 4. 6. O what a glory is this? what a dignity? what a comfort? that the same Spirit which is in Christ, is also in you? that you have Christ, and you have the Spirit of Christ.

2. The holy Spirit: Grieve not the holy Spirit of God. Ephess. 4. 30. sealed with The holy Spi­rit. that holy Spirit of promise, Ephes. 1. 13. above eighty times is the Spirit of God stiled the holy Ghost, or Spirit, in the Scripture. And under this notion also is he given unto you; as we are said in Heb. 3. 14. to be partakers of Christ, so are we said in Heb. 6. 4. to be partakers of the holy Ghost: and as Christ is said to be given unto us, Isa. 9. 6. so the Holy Ghost is said to be given unto us, Acts 5. 32. 1 Thes. 4. 8.

This is the excellency of the Spirit of God, that he is holy, and this is our excel­lency that we are holy, and the holy Spirit is given unto us for this end, to make us holy (like unto the Father, and the Son, and himself) hence it is that we are said to be sanctified by the Holy Ghost, Rom. 15. 16. 2 Thes. 2. 13. 1 Pet. 1. 2.

3. The free Spirit; so he is called, Psal. 51. 12. Ʋphold me with thy free Spirit The free Spirit. He is a free Spirit on a two fold account; 1. Because he works where and on whom, and when, and how he himself pleaseth: he blowes where he lists, Joh. 3. 8. 2. And he is a [...]ree Spirit, in as much as all spiritual freedom and liberty is received of us from him; hence the Apostle, 2 Cor. 3. 17. where the Spirit of the Lord is, there is liberty.

4. The good Spirit by Spirit is good, [...]sa. 143 10 Thou gavest them of thy good Spirit, The good Spi­rit▪ Neh. 9. 20. The Spirit is essentially good, and counsels good: he is indeed a good Spirit [Page 62] unto us; All the good thoughts in us, and all the good desires in us, and all the good we have or shall receive from God in Christ, is handed to us by this good Spirit, yea and all the sweet sights of God himself that ever we enjoyed, and all the tasts that ever we have had of Jesus Christ, and all the joyes and contentments in our souls, we are beholding unto this good Spirit for every one of them; though in some respect you are not beholding unto the Spirit for dying, and suffering, and satisfying, and re­conciling, and purchasing for you, yet this I may safely affirme, that for all the en­joyments of all the sweet comforts depending on the sufferings of Christ, you are singularly beholding to the good spirit for them; you never could have partaked of Christ, nor of any one good purchased by Christ, had it not been for this good Spirit.

5. The powerfull or mighty Spirit: The Spirit of the Lord is called the Spirit of The powerful Spirit. might, Isa. 11. 2. The power of the holy Ghost, Rom. 15. 13. the power of the Spirit of God, verse 19. the power of the Highest, Luke 1. 35. It was the power of this Spirit which did convince you of your sins, and which did break your heard harts, and did rescue and deliver you from the power of darknesse; which doth subdue your ini­quities, and pull down your strong bolds: It was, and is this powerfull Spirit by whom the Ministrations, or Ordinances of the Gospel have been, and still are of power with you. The Word is called the sword of the Spirit, Ephes. 6. 17. The Ministrations of them selves are weak, it is the concomitant presence of the Spirit which makes them powerful and lively for your conversion, comfort, and salvation; you had laine in the same condition, and darknesse, and bondage, and death with other men, had not the powerful and mighty Spirit of God put forth the greatnesse of his own strength to the alteration of your hearts by his own grace.

2. The Spirit is yours in respect of his gifts and fruits; You read in 1 Cor. 12. The Spirit is ours in respect of his gifts or fruits. 14. of diversities of gifts of the Spirit for edification, or to profit withall, ver. 7. and you read of the first fruits of the Spirit, Rom. 8. 23. and of the fruits of the Spirit, Gal. 5. 22.

The Spirit of God (as to these gifts and fruits) is called the Spirit of grace, Zach. 12. 10. and the Spirit of wisdome, Isa. 11. 2. and the Spirit of knowledge, and of the fear of the Lord: and the Spirit of faith, 2 Cor. 4. 13. and the Spirit of love, 2 Tim. 1. 7. and the Spirit of supplication, Zach. 12 10. the fruit of the Spirit, saith the Apostle in Gal. 5. 22. is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, (and ver. 23.) meeknesse, temperance.

There are six things which I would briefly observe concerning the graces, or fruits Six things con­cerning the graces of the Spirit. They are the beauties of a Christian. They are ne­cessary to salva­tion. of the Spirit.

1. They are the Beauties, Glories, Ornaments, Chains, Pearls, Jewels of a Chri­stian; you have no excellencies till you partake of them, but are dead, loathsome, polluted and vile.

These are the very image of God.

2. They are necessary unto salvation: No man can be saved without them. They are the way to the kingdom, though they be not the cause of reigning in the king­dom: without holinesse no man shall see the Lord, Heb. 12. 14.

3. They are pledges of salvation: therefore called the first fruits, which were They are pledges of sal­vation. the beginnings and the pledges of the full harvest: and also the earnest of the Spirit which he leaves with us to assure us of that glorious happinesse which we are to receive shortly in fulnesse.

4. They are given to none but unto such as shall be saved. There are the common gifts of the Spirit, which are for the edification of others. These they may have They are given to none but such as shall be saved. who shall perish, like those who helped to build the Ark, and yet were drowned. But there are the special gifts of the Spirit which are for Renovation of the soule, and for the preparation of it for glory. These are given to none but unto such who are elected unto salvation: As many as were ordained to eternal life believed, Act. 13. 48. Matth. 11. 25. Hid these things from the wise and prudent, and hast revealed them to babes.

[Page 63] 5. Every gift or grace, which accompanies salvation, is (by the Spirit) given Every grace accompanying salvation, is gi­ven to every child of God. to every child of God; to every one who hath God to be his God in Covenant: e­very one of them hath every saving grace of the Spirit.

• 1. The spirit of grace; I will poure upon the house of David, and the inhabi­tants of Jerusalem, the Spirit of grace, Zach. 12. 10.
• 2. The Spirit of knowledge. They shall all know me from the least of them unto the greatest of them, Jer. 31. 34.
• 3. The Spirit of wi [...]d [...]me. The Father of our Lord Jesus Christ give unto you the Spirit of wisdome, Eph. 1. 17.
• 4. The Spirit of faith; We have the same Spirit of faith, 2 Cor. 4. 13. You are all the children o [...] God by faith in Christ Jesus, Gal. 3. 26. To them that have obtained like precious faith with us, 2 Pet. 1. 1.
• 5. The Spirit of love, 2 Tim. 1. 7. Ye your selv [...]s ar [...] taught of God to love one a­nother, 1 Thes. 4. 9.

What should I speak of godly sorrow, repentance, humblenesse, meeknesse, patience? &c. whatsoever gift is necessary to our salvation, the Spirit doth certainly work in every one of the people of God, although not in the same mea­sure, proportion and height, yet to the same truth, and for the same efficacy unto their salvation.

Every child of God hath the same Spirit of grace, and faith, and love; and though one Christians graces may fall short of anothers for the quantity, yet they do not fall short for the present quality, nor for the future glory; The weakest grace of the Spirit, is able to change the heart and save the soul.

6. The Spirit doth cherish, and preserve, and keep all those saving gifts of his The Spirit doth cherish and prese ve all those saving gifts in us. in you: As a Parent who begers the children, he looks unto those children, and maintains and keeps them; All your graces are the births of the Spirit of grace; and as they are the effects of his power, so also are they the objects of his care; and therefore as they receive life from his presence in the Ordinances, so shall they receive strength, and growth, and stability from his continual in­fluence upon them; We are s [...]rengthened with might by his Spirit in the inner man, Ephes. 3. 16. As we are changed from our shameful condition to glory by the Spirit, so by the same Spirit are we changed from glory to glory, 2 Cor. 3. 18.

3. The Spirit is yours in respect of his works or operations: And truly, this The Spirit is theirs in respect of his works and operatiōs. consideration makes out an exceeding happinesse unto the people of God, in as much as the participation of all their happiness depends upon the workings of the Spirit of God in whom they are interested by this Covenant of grace.

There are five choice works which the Spirit doth for all the people of God, Five choice works which the Spirit doth for all Gods people He doth unite Christ and them. who have God to be their God.

1. He doth unite Christ and them; Although the benefits by Christ are unex­pressibly precious, yet the fruition of them is impossible with [...]ut a precedent u­nion with Christ (forasmuch as union is a necessary foundation for Communi­on) you must be in Christ, and being his, himself and all his benefits become yours.

Now it is the Spirit which makes up this union; as love makes the union 'twixt Christian and Christian; and as faith makes up the union from us to Christ (for we are planted into Christ, and are espoused unto Christ, and live in Christ by faith) so the Spirit makes the union 'twixt Christ and us; there being no o­ther way for him to be joyned unto us, and to become Relatively ours, but by his own Spirit; it is the Spirit which doth let out the heart of Christ to us, and who doth bring in our hearts unto Christ; it is the Spirit by whom Christ applies himself unto us, and apprehends us, and by whom we also do apprehend and ap­ply Christ; by his Spirit he takes hold of us, and by the same Spirit it is that we [Page 64] take hold of him. In a word, it is the Spirit by whom Christ speaks to our hearts, and by whose light we see the excellencies of Christ, and the great love of Christ, and who gives Christ (as it were) into our hands, and mightily allures and prevails upon our hearts, to give themselves unto Christ again; as Christ had ne­ver been effectually revealed unto you but by the Spirit, so you had never been effe­ctually brought to Christ but by the Spirit; you had been Christlesse for ever with­out him.

And now consider the happiness in having this Spirit, which hath wrought so effectually as to unite Christ and you, and you and Christ, that Christ is yours, and you are his; by him are you perswaded and drawn, and brought into the pos­session of Christ, and all the benefits by Jesus Christ.

2. He doth conform us unto Christ; We all (saith the Apostle in 2 Cor. 3. 18.) beholding as in a glasse the glory of the Lord, are changed into the same Image, He doth con­form us unto Christ. from glory to glory by the Spirit of the Lord. As by the Spirit we do discern a most glorious nature of holinesse in Christ, so by the Spirit we are changed into the same image of holinesse. Hence are we said to be born again b [...] the Spirit, John 3. 5, 6. and to be renewed by the holy Ghost, Tit. 3. 5. And to be sanctifi­ed by him, 1 Pet. 1. 2.

You read that Christ was conceived by the holy Ghost, and he was anointed by the Spirit; So is every Christian; he becomes a Christian by the Spirit, and he is anointed by the Spirit: The oyntment indeed is first poured upon our head, and then upon us; but as it is the same spirit in us which is in Christ, so it is the same anointing; only it is in Christ as the head, and without measure; and as in the pattern unto which we are conformed by the Spirit. As by the un­ction of the Spirit, we become like Christ in nature, so also in Relation; God hath sent forth the Spirit of his Sonne into your hearts, crying Abba-Father, Gal. 4. 6.

Now judge of the blessednesse of having the Spirit; He is the cause of our union, and he is the cause of our unction: he brings us into Christ, and he a­noints us with the same grace wherewith Christ himself was anointed, so that we are like Christ himself; we are anointed with the same Spirit, and therefore we must needs be excellent and choice persons, and very lovely in the eyes of God.

3. He doth reveal unto us, the highest, and the choicest things of salvation; He is called the Spirit of Revelation, Eph. 1. 17. because he opens He revealeth to us the choicest things of salva­tion. and reveals those things unto the people of God, which are hid from the eyes of others.

There are five precious things which the Spirit reveales unto you. He reveals,

1. The mystery of life unto you; even Jesus Christ, who cannot be known The mystery of life. or acknowledged but by the Spirit. Flesh and blood cannot reveal him: No man can confesse him; No man can say, that Jesus is the Lord but by the holy Ghost, 1 Cor. 12. 3. But we speak the wisdome of God in a my­stery, even the hidden wisdome, which God ordained before the world, unto our glory, 1 Cor. 2. 7.

2. The love of God unto you: The love of God is shed abroad in our hearts, The love of God. by the holy Ghost which is given unto us, Rom. 5. 5. He makes the greatnesse of the love, and your propriety in it known unto you, and the exceeding riches of grace, &c.

3. The presenc of Christ within you: Hereby we know that he abideth in us, by the Spirit which he hath given us, 1 John 3. 24. Christ without, nay, Christ The presence of Christ. within us, is not discerned by us without the Spirit.

4. The wonderful glory prepared for us: Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath pre­pared The glory pre­pared for us. for them that love him: But God hath revealed them unto us by his Spirit, [Page 65] for the Spirit searcheth all things, yea the deep things of God, 1 Cor. 2. 9, 10.

5. The most precious gifts bostowed on us: In this life we have received the The most pre­cious gifts bo­stowed on us. Spirit which is of God, that we might know the things that are freely given us of God, 1 Cor. 2. 12. The sight of your own graces, is by the assistance of the Spirit.

O what a happinesse is all this, to know Jesus Christ, and as present in my soul! To know the love of God in mine heart! To know the exceedingly excee­ding weight of glory prepared, and prepared for me! and to know all that God hath freely given me, in order unto that exceeding glory! This, &c.

4. He fits us for that salvation which Christ hath purchased for us. As the He fits us for that salvation which Christ hath purchased for us. blood of Christ did purchase our salvation, so the Spirit of Christ doth fit us for the enjoyment thereof; He makes us meet to [...]e partakers of the inheritance of th [...] Saints in light: The Apostle speaking of this salvation, under several ex­pressions in 2 Cor. 5. 1, 2, 3, 4. he addes in the fifth verse, Now he which hath w [...]ough [...] us for the self-same thing, is God, who hath given unto us the earnest of his Spirit. And this fitting work of his upon us for the salvation purchased by Christ, he doth execute,

Partly by cleansing and purifying ou [...] sinful hear [...]s, and mortifying those lusts, which otherwise would render us unfit, and uncapable of that glorious salva­tion.

Partly by endowing and beautifying the soul with Christ and his righteousnesse, and his graces, that thereby an enterance may be made for us, into the everla­sting Kingdome of our Lord and Saviour Jesus Christ, 2 Pet. 1. 11.

Partly by leading and upholding us in all the wayes of Christ, untill we come to receive the end of our faith, even the salvation of our souls.

5. I will adde but one work more of the Spirit on your behalf, which is this, He works all our works in us and for us. He works all your works in you, and for you: Consider your works, either of faith or obedience; your works of faith in reference to the promises of God; and your work of obedience in reference to the precepts of God; although you are the persons who do believe the one, and obey the other, yet it is the Spirit of Christ which is the cause, and the powerful principle of those in you. He it is who doth make your hearts to believe, and who doth cause you to walk in his Sta­tutes, and do them, Ezek. 36. 27.

4. The Spirit is yours, in respect of his help or vertue; The Spirit helpeth our The Spirit is ours in respect of his help and vertue. infirmities, Rom. 8. 26.

And there are six things wherein the Spirit is an help unto all the people of God.

• 1. In all their Communions with God.
• 2. In the weaknesses of all their graces.
• 3. In the actings of every grace.
• 4. In the conflicts of grace.
• 5. In the darknesse upon their spirits.
• 6. In the [...] of their souls.

1. The Spiri [...] [...] them in in all their communions with God; in their Me­ditations He help them in all their communions with God. of God, in their hearing of the Word of God, in their addresses of prayer unto God; and as to this, the Apostle gives a special instance in that, Rom. 8. 26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought: but the Spirit it self maketh intercession for us, with groanings which cannot be uttered. When we are to pray, there is in us sometimes an infirmity of ignorance; we know not what to pray for, ei­ther for the matter, or for the manner; and there is in us sometimes an infirmity of deadnesse and dulnesse; we cannot pray with that fervency as we should, or as we would. But now the Spirit helps these infirmities by way of instruction; [Page 66] Teaching us what (especially) to pray for; and by way of causation, in ma­king intercession for us (that is) in quickening and enabling us to pray with groanings (that is) with such full and strong affections of heart, as cannot be uttered or expressed by words; Our streightened, and narrow, and barren hearts, are many times by the influence and assistance of Gods Spirit, enlarg­ed and opened, and filled with a Spirit of supplication; with such an ardency, with such an earnestnesse, with such a copiousnesse, that after we have long in­sisted with God, yet we have not opened half our minds and desires unto God; it excites all our graces, and sets them a work: such an help is the Spirit unto us in praying unto God.

2. The Spirit helps them in the weaknesse of their graces; He waters the plants, In the weakness of their graces. and blows upon the buds, and draws on his works of grace towards perfection: He doth (as it were) Nurse them up, and breed, and brood them up. He helps your [...]imme knowledge, by adding light unto light, and opening more and more the eyes of your understanding to know the things of God in Christ. He helps the weak and staggering faith, by adding faith unto faith, in answer­ing your doubts, and evidencing your grounds and interests in Jesus Christ. He is the wind which blows upon your garden, and makes the Spices there of to flow out, Cant. 4. 16.

3. The Spirit helps them in the actings of every grace. You know In the actings of every grace. the distinction of gratia praeveniens & gratia subsequens: gratia operans & gratia cooperans.

It is the Spirit which works grace in us; and it is the Spirit which makes grace (wrought in us) to work. You are not able (of your selves) to use the gra­ces given unto you (when you please) without the influence and assistance of the Spirit of God. 1 Cor. 15. 10. By the grace of God I am that I am: and his grace bestowed upon me was not in vain. I laboured, yet not I, but the grace of God in me. Can you trust when you will? and mourn when you will? and fear when you will? and command your thoughs and passions when you will? and patiently bear the hand of God when you will? The light (if it were cut off from the influence and presence of the Sunne) would not be light, nor give light at all: The arme if it were cut off from the body, it could not stirre at all. Though the arme be grafted into the body, yet it stirres by influence from the head.

No grace that we have could move or act at all, were it not acted and moved by the Spirit of Christ; and therefore when you are to believe, he helps you to believe; and when you are to repent, he helps you to repent; and when you are to blesse, he helps you to blesse; and when you are to suffer, &c.

His hand is upon your hand, his strength is upon your strength, his grace is upon his own grace; As all your graces have their being from his power of life, so they have their working from his power of influence too. He it is who work­eth in you to will and to do.

4. The Spirit helps them in the conflicts of grace; when inward temptations a­rise In the conflicts or grace. out of your own hearts, and when outward temptations [...] in from Satan, alas, your own strength is insufficient to conquer for you; [...] maintain the fight for you, unlesse the Spirit of God put forth his actual help; unlesse he take your part, what one temptation of lust, of doubt, of feare, is not too hard for you? and what one temptation from Satan is not too strong for you? Every little touch throws down, or hazards the weak child; so this, &c. But this is your comfort, that in all your spiritual conflicts you are sure of the Spirits presence to own his own graces, and to defend and secure them. His graci­ous presence shall be sufficient for you, 2 Cor. 12. 9. and his power makes it self manifest in your weaknesse; he will be near to help you, strengthen you, to make you to resist, and to conquer, and to be more than conquerours through [Page 67] Christ that loved you. We are strong in the Lord, and in the power of his might, Eph. 6. 10.

5. The Spirit helps them in the darknesses upon their spirits; my meaning is, In the darkness of our spirits. in all the with-drawments of Gods favour and light of countenance, and in all the sad apprehensions of their own spiritual condition; when they think God is become their enemy, and that themselves are forgotten of God, and cast off by God, and have no interest, nor hope in Christ. Now in these times the Spirit of God works and helps, supplies, supports, stirs up faith against hope to believe in hope, and against our own feelings, yet to pray, and trust, and wait, and look for God.

6. He helps them in the captivities of their souls: As when sinne or Satan In the captivi­ty of our souls. (in this or that particular) have been too subtile, and too strong for them, and have prevailed over them, so that they are fallen and not able to rise; even then in this condition doth the Spirit of God by his wonderful graces, help them up again; he makes them to see their sinnes, and bewail them, and raise them by renewing and strengthening faith on the Lord Jesus Christ.

Thus he dealt with David, with Peter, &c. As the finding of us in our lost estate, so the raising of us from our fallen estate, is done by the help of the Spirit.

5. The Spirit is yours in respect of his joyes [...]r comforts; You read of the He is ours in respect of his joyes and com­forts. joy of the holy Ghost, Rom. 14. 17. And of the comforts of the holy Ghost, Acts 9, 31. And that Christ himself calls him the Comforter, John 16. 7. The Spirit is given unto you, not only to unite you to Christ, not only to conform you unto Christ, not only to lead you in the wayes of Christ, not only to help you in the services of Christ, but also to comfort your hearts in Christ.

The Spirit is a comforter in three respects. He is a Com­forter, As he opens to us all the springs of com­fort. As he actuates our faith in thē As he applies them to our souls.

1. He opens unto you all the true springs of comfort; It is he who opens unto you the fountain of mercy, and the fountain of the love and grace of God, and the fountain of the blood of Christ.

2. He actuates your faith to look on all these fountains of joy, and wells of comfort, as set open for the good and help of your souls.

3. He applies all of them unto your souls: he makes it evident that God loves your souls, and that Christ died for your souls, and that you are justified by faith in him, and are reconciled and pardoned, and accepted unto life; and hereup­on he fills you with all joy in believing, even with joy unspeakable and glorious. You cannot imagine what a comfort it is to have the Spirit of God to be our com­fort; for

1. His comforts are choice comforts; There is no more comparison 'twixt the His comforts are choice comforts. comforts of the world, and the comforts of the Spirit, than between the light of the Candle, and the light of the Sunne; they are the very comforts of God; they are the very drops out of the Wells of Salvation; they are drawn out from the proper and only grounds of joy. They are comforts which (of all other) do most punctually answer the distresses of your souls.

2. He can comfort you under all your discomfirts; Who comforteth us in all our He cancomfort under all dis­comforts. tribulations, 2 Cor. 1. 4. Yea, under the deepest and saddest disconsolations; In the multitude of my thoughts within me, thy comforts delight my soul, Psal. 94. 19. Though I walk through the valley of the shadow of death, &c. thy rod and thy staffe they comfort me, Psal. 23. 4. He healeth the broken in heart, and bindeth up their wounds, Psal. 147. 3.

3. He can comfort you when there is none else to comfort you; when you have He can com­fort when there is none else to comfort. neither father nor mother, sister nor brother, companion nor friend; when you are in prison, in exile, in the losse of all, yet he alone (when you are a­lone) can comfort your souls, he can shew you the salvation of the Lord, [Page 68] speak peace, assure you of mercy, and cause you to rejoyce.

4. H [...] can comfort you, and none shall hind [...]r him; neither men, nor divels, He can com­ [...]ort and none [...]hall hinder [...]im. nor your own fears and doubts; He can create your peace and joyes, and make comf [...]rts for you, and make you to drink of them; And as none can take away your joyes, so none shall be able to hinder them.

6. The Spirit is yours in respect of his offices; There are three special offices be­lo [...]ging He is ours in respect of his offices. Three offices of the Spirit. To make all the Ordinances of Christ effe­ctual to us. unto the Spirit.

1. One is to make all the Ordinances of Christ powerful and effectual unto you; Take the doctrines of the Gospel, they are not effectual without the Spirit; and take the se [...]ls of the Gospel, they are not effectual unto you without the Spirit; There are excellent precepts in the Gospel, and excellent offers in the Gospel, and excellent promises in the Gospel; the Gospel commands us to repe [...]t, to mourn, to deny our selves, to renounce all for Christ, to come and believe on Christ; but it is the Spirit which makes all these commands effectual: and the Gospel offers Jesus Christ to poor sinners, and thi [...]sty sinners, and presents singular arguments to perswade and allure and draw the hearts of sinners; but it is the Spirit which makes all those offers, and all those argu­ments effectual; and the Gospel promiseth all heavenly good of love, of grace, of peace, of joy, &c. but it is the Spirit which makes all these effectual. And therefore the New Testam [...]nt is called the m [...]n [...]stration, n [...]t of the Letter, but of the Spirit who giveth l [...]fe, 2 Cor. 3. 6. And the Gospel hath excellent seals of mercy and forgivenesse, but it is the Spirit, &c. It is the peculiar of­fice of the Spirit to make all the Gospel effectual, and effectual to the elect of God, to the people of God; There is not one part or branch of the Go­spel, but the Spirit is (virtute officii) to make it effectual to you. He is to give you sufficiency of strength for all Evangelical obedience; and he is to o­pen and apply unto you, all the good in Chr [...]st, and all the comforts in the at­tributes of God, and promises of God; and he is to make out unto you, all the mercy and blessings, and happinesse sealed in Baptisme, and the Lords Supper; And as Christ never failed in any Office which he undertook, so the Spirit will not fail, but perform and accomplish all and every thing that belongs to his Office; and therefore you shall have all the good intended to you in any Go­spel-Ordinance whatsoever.

2. Another is, To witnesse unto us our present standing in grace, and relation To witness our present stand­ing in grace. unto God: you read this plainly in Rom. 8. 16. The Spirit it self beareth wit­nesse with our spirit, that we are the children of God. 1 John 5. 8. Th [...]re are three [...]hat bear witnesse in earth, the Spirit, and the Water, and the Blo [...]d.

A Witnesse is one who gives in a Testimony against a man, or for a man; and he is of use in all doubtful and litigious cases, in all suits and trials; Sa­tan puts it many times in debate by his accusations, Thou art not right, thou art not the child of God, thou presumest, thou deeceivest thy self; In this or such like cases, there are two Witnesses for the Christian. 1. One is his own Spirit. 2. The other is Gods Sp [...]r [...]t; Saith conscience (this is the spirit of man) I know that his heart is [...]ight, and that he belongs to God. And saith the Spi­rit of God (who searcheth the heart, a [...]d knows me, and all which himself hath wrought in the heart) and I know that he is born again, for I regenerated him; and I know that he is a child of God, for he hath received the Spirit of A­doption, whereby he cryeth Abba-Father.

A [...]d verily a greater Testimony, and surer witnesse cannot be had then the Testimony and Witnesse of the Spirit of God who knows all [...]hings, and is truth.

3. A third Office of the Spirit is to seal us in respect of our future happinesse; To seal us in respect of our future happi­ness. and this also the Scriptures expresly deliver, Eph. 1. 13. In whom after ye belie­ved, [Page 69] ye were sealed with that holy Spirit of promise. Verse 14. Which is the ear­nest of our inheritance, untill the redemption of the purchased possession. Eph. 4. 30. Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redempti­on; The sealing of the Spirit is that assuring confirmation unto the hearts of believers, that the heavenly inheritance purchased by the blood of Christ is theirs; and that they (when this day of full Redemption comes) shall assuredly possess and enjoy it.

Beloved, what can be said more to expresse the happinesse and comfort of the people of God, in having God to be their God? the Father is theirs, the Sonne of God is theirs, and the Spirit of God is theirs; theirs in his graces, theirs in his comforts, theirs in Offices witnessing their present condition in grace, and assuring them of their future inheritance in glory; what more happi­nesse can be enjoyed on earth than this!

7. Lastly. The Spirit is yours in respect of his presence. Joh. 14. 17. The Spi­rit He is ours in respect of his presence. of truth dwelleth with you. Rom. 8. 11. By his Spirit that dwelleth in you. 2 Tim. 1. 14. By the holy Ghost which dwelleth in us. It is observable con­cerning the presence of the Trinity, that every one of the persons is said to dwell in believers; God the Father doth dwell in them, 2 Cor. 6. 16. The Sonne doth dwell in them; Christ dwells in our hearts by faith, Eph. 2. 17. The holy Ghost likewise dwells in us.

O happy soul, who art made such a Temple wherein God the Father, and God the Sonne, and God the holy Ghost dwells! what canst thou want? what dost thou enjoy? how great is thy excellency? how perfect is thy beauty? how full is thy glory?

Dwelling, notes a special presence, and it notes a constant and permanent presence; and truly, such is the dwelling of the Spirit of God in the children of God; it is a gracious residence, and it is an abiding residence; he never leaves you. John 14. 16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.

Can you reach this comfort of the perpetual presence of the Spirit in you and with you? Let me tell you The bodily presence of Christ, is not comfortable without the presence of the Spirit. The absence of Christ is made up by the pre­sence of the Spirit. The presence of the Spirit makes all to be present with us You are safe and sure with whom the Spi­rit is.

1. The presence of Christ (I mean his bodily presence only) was not comforta­ble without the presence of the Spirit. It is the Spirit that quickeneth, the flesh profi­teth nothing, so Christ, Joh. 6. 63.

2. The absence of Christ now in heaven, is made up unto us by the presence of his Spirit now within us here on earth. The Spirit only supplies his absence, and makes our condition as good, and as happy as if Christ himself were present with us.

3. The presence of the Spirit makes all to be present with us; all are present by the presence of the Spirit; God comes to be present, and Christ comes to be present, and joy and salvation come to be present by the presence of the Spirit.

4. And are you not safe and sure with whom the Spirit of God is, and will be al­way [...]s present? He is present with your souls, with your faith, with your graces, and he can give you present strength, and present help, and present victory, and present comforts.

SECT. X.

5. A Fifth singular comfort unto you who have God to be your God in Cove­nant, There is a con­junction of the whole Trinity in all the busi­nesses of our e­ternal blessed­ness. is this, viz. A common conjunction of the whole Trinity in all the busin [...]sses of yo [...]r et [...]rnal blessedness; This is an exceeding high point, and of ex­ceeding comfort unto you, that there is an union in the Trinity of persons in their gracious respects unto your salvation.

[Page 70] There is an union, or common conjunction of the persons of the Trinity. First, In respect of love. Secondly, In respect of consent, and in respect of A conjunction of the three persons. purpose. Thirdly, In respect of operation. Fourthly, In respect of Relation. Fifthly, In respect of engagement. Sixthly, In respect of Commu­nion.

1. In respect of love; what is that? That is, every one of the persons doth love In respect of love. you. John 16. 27. The Father himse [...]f loveth you. Ephes. 3. 19. To know the love of Christ which passeth knowledge. Rom. 15. 30. The love of the Spi­rit.

There is a twofold love in the persons of the Trinity.

1. A natural and necessary love, so they love each other. The Father and the Sonne and the Spirit do so love one another, as that they cannot but love one a­nother.

2. A voluntary and gracious love; with this love all who are in Co­venant with God, are loved of the Father, and of the Sonne, and of the Spirit.

This love of the Trinity may be considered both in respect of the properties of This love may be considered In respect of the properties of it. It is the high­est of all love. it, and in respect of the fruits and vertues of it.

1. In respect of the properties of it.

1. It is the highest of all loves. Nothing which is in the creature can possibly be of that height, as that which is in God; Holinesse in the creature, is not so high as holinesse in God; goodnesse in the creature, is not so high as good­nesse in God; mercy in the creature, is not so high as mercy in God; love in the creature, is [...]ot so high as love in God.

Love in God is purest love; there is no mixture in that love; love in God is perfect love; there is no defect or want in that love; The love of Parents to their children, and the love of husband and wife, they are but weak shadowes of the unutterable and unconceivable love of God unto his people; As the essence of the Trinity is the highest essence, so the love of the Trinity is the highest love; you cannot be loved by any that is higher than the Trinity; nor can there be any love higher or equal to their love.

2. It is a most special love; not only in this respect, that no other people (be­sides your selves) ate dignified with this kind of love; but also in this respect, that It is a most special love. the love of the persons even unto your selves, is most choice and wonderful; and this you do read concerning the love

Of the Father, which is in the same Meridian unto you who are the children of the Covenant, as it is u [...]to Jesus Christ. John 17. 23. That the world may know that thou hast sent me, and hast loved them as thou hast loved me. And ver. 26. That the love wherewith thou hast loved me, may be in them, and I in them.

What love the Father hath to Jesus Christ, such a love hath the Father unto you who are Christs; and this doth appear in four particulars. 1. When he e­lected Christ, he did then elect you. 2. When he did purpose to give Christ to you, he did then purpose to give you to Christ. 3. That you are of the same relation unto him with Christ; and therefore Christ is not ashamed to call you brethren. 4. That you are heires of the same Kingdome and glory with Christ.

Of the Sonne, who loved you to the utmost heighth and depth, and expression of love; Greater love hath no man than this, that a man lay down his life for his friends, Joh. 15. 13. Ye are my friends, ver. 14. so Ephes. 5. 2. Christ loved us, and hath given himself for us, an offering and a sacrifice to God.

And so for the Spirit; He loves you so, that he layes out the utmost of his power, and the choicest of his gifts and graces upon your souls.

[Page 71] 3. It is the sweetest of all loves; There is no love whatsoever which affords more delight, contentment, and satisfaction unto the hearts of men: Thy love is better It is the sweet­est of all loves. than wine, so the Church speaks of Christ, Cant. 1. 2. Thy loving kindnesse is better than life; so speaks David of the love of God, Psal. 63. 3. Behold what manner of love the Father hath bestowed upon us, 1 Joh. 3. 1. so sweet is the love of the Fa­ther, and of the Sonne, and of the Spirit, that in the apprehension and enjoyment thereof, the soule is satisfied as with marrow; It is a kinde of heaven unto us; every faculty of the soul is affected with it, and by it is filled with joyes, and praises, and love again to God.

4. It is a most tender love: the Fathers love unto you is so, and the Sons love unto It is a most tender love. you is so, and the love of the Spirit is so unto you; The love of every o [...] is tender, in a marvellous sensiblenesse of your persons and conditions, and in as marvellous a readinesse to help and blesse you; There is not any one want upon you, not any one distresse, but every one of the persons in Trinity is apprehensive of it, and looks on it with tender bowels of compassion; I pitty them saith the Father, I wil help him saith Christ the Son, I will support and comfort him in this condition, saith the holy Ghost.

5. It is a most free love: every one of the persons loves you with a love which a­riseth It is most free love. only from love, not from any thing in your selves, nor for any benefit which can arise from you unto your selves; but only because they will love you, and are so pleased to love you: the love of the Father doth not finde you, but make you children; the love of Christ doth not finde you, but make you righteous; the love of the Spirit doth not finde you, but make you holy: It is a communicating love: all the favour which you have, and all the good which you have, you have it wholly upon the meere account of the freenesse and goodnesse of their love.

6. It is a most permanent love: There is no change of it, nor end unto it; see Rom. It is a most per­manent love. 8. 35. to the end. God is your eternal Father, and Christ your eternal Priest, and the Spirit is your eternal Comforter: there is no end of themselves, and there is no end of their love unto your sel [...]es.

Secondly, In respect of the fruits and vertues of it.

The fruits and vertues of the love of the Trinity unto you, are high and glori­ous. In respect of the fruits and ver­tues of this love This love is the foundation of all the good of heaven and earth I will mention some of them.

1. This love is the foundation of all the building, the springs of all the streames; all that future glory in heaven, and all the possible enjoyments on earth (in reference unto that glory) they all flow from this love: all the kinde thoughts of God, and purposes, and Counsels, and Acts are built upon this foundation of love.

2. This love is the moving wheele, it is that which sets all the Attributes of God This love is the moving wheel. a working for you (the Wisdom, and Power, and Goodness, and Mercifulnesse, and Graciousnesse, and faithfulnesse of God) yea which sets every person of the Trinity a working for you; It is the love of the Father which did put him upon the thoughts, and upon the gift of Christ: It is the love of the Son which did put him upon the giving of himself, upon dying for you: And it is the love of the Spirit which did put him upon the giving of himself unto you, and working all his works for you.

3. This love is the reason of their delight in you; you are made neer by it, and be­come This love is the reason of their delight in you. exceeding dear unto every one of them: the Father takes pleasure in you, and so doth the Son, and so doth the Spirit; they take delight in your persons, and in your graces, and in your services: and every one of them manifests himself unto you, and makes known their relations unto you.

4. This love is at cost and charges for you, and it makes all easie and joyful: there is not a person of the Trinity but is glad (if I may so expresse it) with all his heart This love is at cost and char­ges for you. to do you good: it is no burden to the Father to promise, nor to the Son to [Page 72] purchase, nor to the holy Ghost to apply the riches of Grace and Glory unto you.

This love is that which makes them restlesse untill they have done you good; (the Father waits to be gracious, and to shew mercy! How do I long untill it be accomplished, said Christ of his sufferings for us, &c.) and unweariable in the doing of us good.

5. This love of their is that which makes them so dreadful and heavy unto your ene­mies; This love makes them so dread­ful to your en­mies. so high in the wayes of your defence, and so high in the works of venge­ance on your Adversaries; enemies to your enemies, and friend unto your friends; God by his Spirit fills their hearts with terrours, and puts them into streights, and drives your enemies to their feet: and Christ rides conquering, bathing his sword in blood.

6. This love of theirs is the reason why they do all of them bear with all your in­firmaties, yea and cover the multitude of your sins, that they deale so gently with This love is the reason why they all bear with your infirmities Five comforts from this. you, and accept of your weakest performances, and defires, and tears, and sighs, and greans, and passe by all your failings, &c. Thus have you heard of the com­mon union of the Trinity in their love unto you, which I think is a clear ground of wonderful contentment; for being interested in this their common love of you,

1. All fears and doubts are silenced in all your approaches unto God; The Father All fears and doubts are silen­ced in all your approaches un­to God. You cannot but speed very well in prayer. unto whom you pray, he loves you: the Son by whom you pray, he loves you: the Spirit who helps you to pray, he also loves you: If you have the love of every one of them, there is no just cause of any distrustful fears.

2. Nay, how can it be, but that you must speed very well? Love gives the kindest, and fullest, and easiest, and sweetest answers and helps! what, will not the loving God and Father, the loving Christ and Saviour, the loving Spirit and Comforter, what will they not do for you?

3. Whatsoever God is in his greatnesse, the better it is for all you, who are thus be­loved of him. I do confesse that the greater God is, (if he loves us not) the Whatsoever God is in his greatnesse, the better it is for you. more dreadful is our apprehension of him: but the greater that he is, (if he loves us) this is the more comfortable unto us: The greatnesse of his power, who loves us; The greatnsse of his Alsufficiency, who loves us; The greatnesse of his Mercifulnesse, Wisdom, Knowledge, Faithfulnesse, &c. who loves us; can you have a greater encouragement then this; that God who knows all things, who hath all things, who can do all things, who will perform all things, this God loves me! unquestionably therefore I shall be the better for that power, &c.

4. The common love of the Trinity assures you against damnation, and perishing; This common love assu es you against damnation, and of sal­vation. and of salvation, and blessednesse: Love preserves, but destroyes not: love brings us near, but rejects, and forsakes not: for how can it possibly be, that any man should perish and be lost, who is interested in the highest, and dearest, and unchangable love of God? who hath the ordaining love of the Father unto salvation, and the meriting love of Christ to purchase salvation, and the applying love of the Spirit, effectually undertaking to guide and lead him unto salvation. I confesse that if God did not love you, there could be no salvation for you; [...]or were the love of the Trinity divided and parted, so that though the Father loved you, intend­ing your salvation, but the Son would not undertake it with his love to die for you, to procure salvation; or if the Son and Father would consent in their love, but the holy Ghost would not love you, so far as to bring you into Christ, to be partakers of him, and of salvation, then there would be a manifest uncertainty of your sal­vation; or if all of them did love you with a changeable love.

5. Lastly, it cannot be that you should want any necessary good; If that argument It cannot be that you should want any neces­sary good. of Christs be strong against the fear of wants (Matth. 6.) For your heavenly Father knows that you have need of all these things: surely this is stronger; Your Father loves you, therefore you shall not want them.

[Page 73] 2. There is a conjunctive union, as in the love of the Trinity, so in the will and There is a con­junctive union in the will and purpose of the Trinity in the matters of our salvation. consent, and purpose of the Trinity in the matters of your salvation. There was one mutual will between them from eternity, and there is one and the same mutu­al will between them unto eternity: what the Father did will, the Son did will, and the same did the Holy Ghost will: and what the Father did propose for your sal­vation for the matter and manner, unto all of that did the Sonne and holy Ghost consent and agree: and what the Father did intend and purpose with respect unto the salvation of the Elect, that same did the Son and the holy Ghost intend and purpose also.

As the will of the Father was not, nor could be hid from the other persons, (every one of them being one and the same God) so there was a mutual will and liking, and determination in every one of them, as to all the matter appertaining unto our salvation.

Though it be most true, that the persons of the Trinity be in their respective sub­sistences so different, that the Father neither is, nor can be the Son, nor the Son the Father: nor the holy Ghost either; yet it is as true, that every one of them is the same Deity, and had the same will in and for mans salvation: that some should be elected of God and finde mercy, and have salvation: there was a mutual will and consent twixt the three persons in the Trinity. That Jesus Christ (the Son of God) should have these bestowed upon him, and he be charged to procure their salvation, by being incarnated, and by being humbled to the death, even to the death of the Cross; as to this also, there was a mutual will and consent in the Trinity; I will give and send you, saith the Father; Lo I come, I will give my self, saith the Son; and I will anoint and sanctifie you for this, saith the Spirit; that the holy Ghost should be sent to open and apply the salvation of God unto the Elect of God the Father, and to the redeemed by Christ the Son, this also fell into their common will, and consent, and purpose, in respect werereof the holy Ghost is said to be sent and given from the Father and from the Son, Joh. 14. 26. The Comforter which is the holy Ghost, whom the Father will send in my name, he shall teach you all things, &c. Joh. 15. 26. But when the Comforter is come, whom I will send unto you from the Fa­ther, even the Spirit of truth which proceeds from the Father, he shall testifie of me.

I will not enlarge my self in this discourse at this time, because it will fall in more fully when I come to speak of the parties interested in the Covenant: only let me tell you who are in Covenant with God, that your comforts are exceeding great, even from this, That there was, and is a mutual will, consent, agreement, and pur­pose of the whole Trinity concerning you and your salvation; for this will concern­ing you, and your salvation,

• 1. It is the gracious will of Gods decree.
• 2. It is a fixed and invariable will.
• 3. It is an effectual, and infallible will.

4. And (I if may not be mistaken) it is the binding will, or argument of all the persons, unto which every one of them (as it were) sets his seal, and in which they are all of them bound up, and according unto which every one of them doth act, or expresse himself for our salvation; O what infinite love, and goodnesse and wisdom is this, that our salvation should be thus contrived, and ordered, and distinctly undertaken and agreed upon with one common consent of will and pur­pose by the whole Trinity of persons, every one of them contributing his whole self, and heart, and power towards it! Surely your salvation must be precious, and excellent, and sure, and we our selves as sure in our enjoyment of it.

3. There is a conjunctivenesse of operation: every person of the Trinity doth act There is a con­junctivenesse of operation. or work for the good and salvation, as will and intend it, Joh. 5. 17. My Father worketh hitherto, and I work, verse. 19. whatsoever things he doth, these also doth the Sonne likewise, John 14. 31. as the Father gave me commandement so do I.

[Page 74] The Mission and Donation of Christ to save us, this is the work of the Father.

The giving of himself for our Redemption and Reconciliation, this is the work of the Sonne.

The calling of us, and Renewing, and Regenerating of us, this is the work of the holy Ghost.

Indeed there is such an excellent co-operation of the whole Trinity in the bu­sinesse of our salvation, that the greatest works conducing thereunto are promis­cuously attributed to every one of them, as our Vocation, and Justification, and Adoption, and Sanctification, and Glorification; all these are sometimes attributed to the Father, and sometimes to the Son, and sometimes to the holy Ghost.

Sanctification is thus promiscuously attributed unto them.

• 1. To the Father, Jude ver. 1. Sanctified by God the Father.
• 2. To the Son, 1 Cor. 1. 2. That are sanctified in Christ Jesus.
• 3. To the holy Ghost, Rom. 15. 16. Being sanctified by the holy Ghost.

Justification is also thus attributed to them.

• 1. To the Father, Rom. 8. 33. It is God that justifieth.
• 2. To the Son, Rom. 9. 5. Being now justified by his blood.
• 3. To the holy Ghost, 1 Cor. 6. 11. But ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus by the Spirit of our God.

Vocation likewise is thus attributed unto them.

• 1. To the Father, 1 Pet. 1. 15. As he who hath called you is holy, &c.
• 2. To the Sonne, Rom. 1. 6. Among whom are ye also the called of Je­sus Christ.
• 3. To the holy Ghost, whose mighty power it is which brings us into Christ.

The like you may read of Adoption ascribed unto the Father, Ephes. 1. 5, unto the Son, Gal. 4. 6. and unto the holy Ghost, Rom. 8. 15.

We have a rule, that opera Trinitatis ad extra sunt indivisa, although the modus operandi and the Terminus actionis may be distinct; and questionlesse as all the At­tributes of God are affirmed of every person, so all the operations proper to God, are common also unto them.

Now what a glory and comfort is this, that every one of the Divine persons hath a hand in every thing which concerns our salvation! As they do all of them con­sent unto it, and resolve upon it, so every one of them doth work towards it; We look upon that passage as of great weight, and stay, and comfort unto us, in Rom. 8. 28. All things (viz. here below in common contingencies) work together for good to them that love God! How much more is this for our support and com­fort, that all the Trinity, that every person in the Trinity is working together for our salvation, that God the Father is working, and God the Sonne, and God the holy Ghost!

As they say about the Incarnation of Christ, that every one of the Persons in the Trinity had a hand in it, though the second person only was Incarnated (as three may weave a garment, which one of them only wears) thus may we say of our salvation, that every person of the Trinity acts, and works towards it, and will still so work, untill they have come to the last work, untill they have finished that work in our eternall glorification.

4. There is a common union also of Relation and Interest of all the persons in every There is a com­mon union of Relation and Interest of all the persons in every Belie­ver, and of eve­ry Believer to them. believer, and of every believer to them. Every one of the persons hath an interest in you, and relation to you.

• 1. The Father hath an interest in you, 2 Cor. 6. 18. I will be a Father unto you, and ye shall be my sonnes and daughters.
• 2. The [...]on hath an interest in you, Christ in us, Col. 1. 27.
• 3. And the holy Ghost hath an interest in you, he dwells in us, and abides in us, [Page 75] 2 Tim. 1. 14. and you also have an interest in every one of the persons.

• 1. You are in the Father, the Church that is in God the Father, 1 Thes. 1. 1.
• 2. You are in the Son, Of him are ye in Christ Jesus, 1 Cor. 1. 30.
• 3. You are in the Spirit, He that is joyned unto the Lord is one Spirit, 1 Cor. 6. 17. I also have the Spirit of God, 1 Cor. 7. 40.

Now this common relation and interest of every person in the Trinity as to you, and the mutual relation and interest again as to them, is a matter of such infinite consequence, and full happinesse, as indeed I am not able to unfold it; I will only touch at a few things in relation to one of these persons, and that is God the Fa­ther. If God be your God in Covenant, then he is your Father, and you are his Consider this in relation to God the Father. children: the Apostle admires at this, in 1 Joh. 3. 1. Behold what manner of love the Father hath shewed us, that we should be called the sons of God: the dignity is most high, that we should be the sons of the most High; But let us view the comforts of it. There are six comforts from this, that our God is our Father.

1. Your Father is the Father of mercies. Blessed be God, even the Father of our Your Father is the Father of mercies. Lord Jesus Christ, the Father of mercies, 2 Cor. 1. 3. God is the Father, 1. Of Christ. 2ly. Of every believer. 3ly. And of mercies. All mercies are in the Father, and from the Father. And shall you want mercies who are in so near a Relation to the Father of Mercies?

2. Your Father doth love you exceedingly: Is Ephraim my dear son, is he a pleasant Your Father doth love you exceedingly. childe? Jer. 31. 20. love is frequently given to God the Father, Joh. 14. 23. 1 Joh. 2. 15. Cap. 3. 1, &c. his Jewels, Mal. 3.

3. Though you have offended him, yet if you mournfully return unto him, he will Though you have offended him, yet if you returne he will be gracious. Your Father hath enough to help you. You may easily prevaile with your Father for all necessary good. You shall be heirs who are children of this Father. There is a com­mon engage­ment of the whole Trinity unto you. be very gracious unto you, and receive you kindly. When the Prodigal childe came back to his Father, his Father faw him yet a great way off, and ran, and fell on his neck, and kissed him, Luke 15. 20.

4. Your Father hath enough to help you, and he will take care of you; In my Fathers house there is bread enough, and to spare, Luke 15. 17. Your heavenly Father knows that you have need of all these things, Matth. 6. 32.

5. You may easily prevail with your Father for any necessary good; If you being evil know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask him? Matth. 7. 11.

6. You shall be heirs, who are children of this Father. If Sons, then Heirs, Rom. 8. 17. Heirs of God, and joynt heirs with Christ. Luke 12. 23. It is your Fathers pleasure to give you a Kingdom. Matth. 25. 34. Come ye blessed of my Father, inhe­rit the kingdom prepared for you from the foundation of the world.

5 There is a common engagement of the whole Trinity unto you; every one of the per­sons is engaged to you. The Father is engaged to you, to do all that a God and Father can and will do for his children. The Sonne is engaged to you, to do all that a Christ, and Mediatour, and a Redeemer and Saviour can and will do for his Members. The Holy Ghost is engaged to you, to do all that a Spirit of truth, knowledge, faith, comfort, can do for those who do come to the Father and the Son.

6. Lastly, There is a communion twixt you and every person of the Trinity, 1 Joh. 1. 3. Our fellowship is with the Father, and with his Son Jesus Christ, 2 Cor. 13. 14. Thereis a com­munion but wixt you and every person of the Trinity. The grace of our Lord Jesus Christ, and the love of God, and communion of the Holy Ghost be with you all. Communions with a Father, with a Sayiour, with a Com­forter; And verily these communions are most gracious and heavenly in respect of every one of them: when the Father manifests himself unto you in the Relation and Testimonies of your loving God and Father; And whom Christ discovers him­self unto as your Head, and as your Lord, as your Saviour, in your interests in him, and his in you: and when the Holy Ghost opens himself unto you in the strength­ning of your graces, in his comforts, and evidences, and assurances, and fealings, why! These things are as life to the dead, and as raine to the thirsty land; they are [Page 76] an exceeding refreshing unto you, they are a most heavenly tranquillity and joy, and satisfaction unto your hearts.

And thus have you heard of the happinesse of those people who have God to be their God in Covenant, in respect of his Attributes, and in respect of Christ, and in respect of the Spirit, and in respect of every person of the Trinity, and in their conjunctive relation and operations.

I will proceed a little further to some of the rest of the comforts depending upon Gods being your God, which I mentioned at the first.

SECT. XI.

6. IF God be your God in Covenant, and you be his people, then all the pro­mises If God be ours then all the promises are ours. of God are also yours. As you are the children of God, so you are the children of promise; and as you are the heirs of God, so you are the heirs of promise; and as your title is clear unto you, so your possession is sure; you shall certainly inherit all the good comprehended in them.

I have discoursed largely of the promises in general, and shall God willing (in the prosecution of this discourse of the Covenant) speak more of the promises in particular; and therefore I shall at this time only touch at two things, viz.

• 1. The real statings of the promises upon all who have God to be their God in Covenant.
• 2. Their singular happinesse thereby, that all the promises of God are theirs.

1. The promises do belong to all who are in Covenant with God; They The promises do belong to all who are in Co­venant with God. are stated and settled upon them; They are the heritage of the servants of the Lord; the childrens bread; Ʋnto us are given exceeding great and precious pro­mises, 2 Pet. 1. 4.

The very nature and constitution of the Covenant do evince this, which is a very cluster of promises, I will be merciful to your transgressions, I will cleanse you from all your Idols, and from all your uncleannesses, I will put my Spirit within you, I will blesse you, I will do you good, I will hear you, and deliver you; He will give grace and glory, and no good thing will he with-hold from them that walk uprightly; In hope of eternal life which God hath promised unto them that love him, &c.

Again, which way Christ goes, that way the promises go; Now Christ belongs to every believer; therefore the promises also belong &c.

This truth no man can question, but he who will question the Scriptures them­selves; or a distressed sinner who questions his relations unto God, and thereupon questions the relation of the promises unto himself; never­thelesse ex parte Rei, it is certain if God be yours, then his promises are yours, &c.

2. But now let us see the happinesse and comfort from this, that all the promises Comfort from this, that the promises are ours. of God are ours.

There are twelve things which we may confidently affirme of the promises of God, all which afford sweet comfort unto the people of God.

1. They are bonds of love; They are every one of them the draughts of The promises are bands of love. Gods special love unto you. God doth not first make promises, and then love us; but he first loves us, and therefore draws his bonds of promises; God doth not enter into these Bonds by force against his will unwillingly, but, &c. The promises do plainly tell you how great the love of God is to you, how great his [Page 77] goodnesse is to you; they are the transcript of his minde and heart; Because I love you, I will therefore do all this good for you, and in these I bind my self unto you.

2. They are susceptions of grace; whatsoever promise God makes to you, They are susce­ptions of grace. grace is the foundation of it, and grace is in the performance of it. It is freely made, and as freely made good; nothing moved God to make the promises, but his own grace; and there is no reason why we enjoy the good of them, but Gods own grace, I will do you good, and all this good I will do for my own sake; you shall have it as freely as ever child had kindnesse from a fa­ther.

3. They are full treasures. All my springs are in thee, said David, Psal. 87. 7. They are full treasures. So may we say of the promises, All my helps, all my goods are in you. The promises as they depend for their constitution upon the love and goodnesse of God, so likewise upon the prescience and wisdome of God; God foresaw all the exigences a [...]d wants, and straits of his people, and drew up the promises with sufficient provisions and supplies, and helps, to answer all their conditions. There is not any good whatsoever which you do actually want, or can possibly want, but there is a full stock, and a peculiar supply for it in the pro­mises.

4. They are the best security. All the promises are the word of a God, and They are the best security. given upon the honour of a God that they shall be made good. The al-suffici­ency of God, the Omniscience of God, the loving kindnesse of God, the om­nipotency of God, and the faithfulnesse of God, yea, and the oath of God, are full security, sufficient pawnes and earnests for all the good which God promiseth un [...]o you.

5. They are sure payments. We say when an honest man passeth his word for They are sure payments. a little money, O, it is a sure as if it were in the purse; Gods word of promise is much more sure: for as his nature or being is eternal, so his word of promise is unchangeable. The vision will speak, it will surely come, so Hab. 2. 3. I will pl [...]nt them in this land assuredly. Jer. 32. 41. My Covenant will I not break, nor alter the thing that is gone out of my lips, Psal. 89. 34. Therefore the promises are many times said to be performed before they be performed; and the things promised are said to be given and done, before they be given and done, be­cause, when God promiseth to do his people any good, it is as sure as if it were al­ready done.

6. They are present stayes; Though you have not friends alwayes present They are pre­sent stayes. with you to stay you; and though you have not as yet the things promised pre­sent with you to stay you, yet you have the promises of your God still present with you, to stay your hearts, and to uphold them.

There are four things still present with the people of God to stay their hearts. 1. A good God. 2. A good Christ. 3. The good Spirit of God. 4. The good promises of God; Either God doth you good, gives it into your hands, or saith he will do good, which is enough for faith to stay and rest your hearts upon.

7. They are living and lasting fountains; Wells still full of waters; and stars They are living and lasting fountains. still full of ligh; Could you [...]ve a thousand years, or to thousands of generati­ons, there would be no diminution in the promises; They are as full of mercy as ever, and as sure a word of truth as ever; though your wants be more or lesse, higher or lower, it is all one; One promise hath as much mercy in it as will last as long as you shall live; and another promise hath as much grace, and a­nother hath as much comfort as will serve you all your dayes; and the same abundance still remaines for all the people of God, as long as the world lasts.

8. They are the quickest dispensations. God comes not off slowly, or hard­ly, They are the quickest di­spensations. or unwillingly, or sparingly, in the performance of them. Op [...]n thy mouth [Page 78] wide and I will fill it, Psal. 81. 10. Call upon me in the day of trouble, I will de­liver thee, Psal. 50. 15. Before they call I will answer, and whiles they are yet speaking I will hear, Isa. 65. 24. One prayer many times melts these clouds; as in Jacobs case, one act of faith many times gets your supplies. As in Jeho­saphats case, when you look by faith upon the promises, you are then trading with the good and kind God, by your mighty Advocate Jesus Christ, In whom all the promises of God are Yea and Amen.

9. They are seasonable helps. The promises do contain our best good; and They are sea­sonable helps. They do alwayes dispense it in the best time. Jer. 5. 29. Let us feare the Lord our God, who giveth rain, both the former and the latter in his season; He reserveth unto us the appointed weeks of the harvest; Thus doth God with his promises un­to his people; they shall be made good in their season; they are as the appoin­ted weeks of the harvest; Every week is not a harvest week; when the corn is ripe, then is that time come to put in the sickle, and to reap with joy. As yet thou hast not such a mercy, such an help, such a desired and promised blessing; the reason is because it is not the season for the rain to fall; it is not yet the week of thy harvest: therefore still seek, and trust, and wait; for there is an appoin­ted week for the harvest, and then thou shalt reap all the good which thy God hath promised, and which thy soul hath desired.

10. They are sufficient inducements and encouragements to pray unto God, They are suffi­cient encou­ragements to pray to God and to depend on him. and to depend upon God. May you not come to your God who is good in him­self, and who hath promised to do you good? May you not trust him who is faithful in all his promises? 2 Sam. 7. 28. O Lord God, thou art that God, and thy words be true, and thou hast promised this goodnesse unto thy servant. Ver. 29. Now therefore let it please thee to blesse the house of thy servant, that it may continue for ever before thee; for thou O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever. So David; The promises as they are Gods assurances to help us, so they are secret inducements to us to de­pend upon his help.

11. They are powerful pleas; The best and the strongest Arguments to plead with God. Your worthinesse is no argument to use with God; your necessity They are pow­erful pleas. is an argument to move him (we know not what to do, said Jehosaphat, &c.) But Gods promises are your best and strongest pleas; Do me good, O Lord, though I deserve it not; but yet do me good, because thou hast promised to do me good; Thou saydst I will surely do thee good, said Jacob, Gen. 32. 12. Re­member thy word upon which thou hast caused thy servant to hope, said Da­vid, Psalme 119. 49. Remember, break not thy Covenant with us, said the Church, Jer. 14. 21.

12. They are satisfying answers. To all our fears, to all our thoughts, to all difficulties, to all improbabilities, to all silences, to all contrary times, to all They are satis­fying answers. delayes, yet God hath promised to hear, and help, and do me good. Isa. 50. 10. He that sits in darknesse, and feeth no light, let him trust on the Name of the Lord, and stay upon his God. Psal. 73. 26. My flesh and my heart fail­eth, but God is the strength of my heart, and my portion for ever. Though you do not know when God will do you good; though you do not know what way God hath to do you good; though you see no pro [...]ability in all the world for your good; though you see every thing still contrary to your good; yet if God hath promised you any needful good, it shall certainly fall into your possession, even because God hath promised it; He alone is sufficient to make all good to be yours, whatsoever he hath promised unto you.

SECT. XII.

7. A seventh comfort for you who have God to be your God in Covenant, is If God be ours, then all the im­munities and priviledges an­nexed to the Covenant are ours. this, Then all the immunities and priviledges annexed to the Covenant of grace, for the people of that Covenant, they are yours.

I will speak something unto both these this day, that you who are the people of God, may see more of your happinesse in having God to be your God.

1. The immunities or liberties by the Covenant of grace for such as are in Co­venant. Ten immuni­ties by the Co­venant. From the re­venging wrath of God.

They have ten excellent and most comfortable liberties by it.

1. They have immunity from the revenging wrath of God. There is (you know) Ira patris, & ira judicis:

A paternal anger or wrath; from this they are not free; In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mer­cy on thee, saith the Lord thy Redeemer, Isa. 54. 8.

A judicial anger or wrath, which consists in two things. 1. In a resolution, by no means to cleare the wicked, to acquit, to passe by offences, to be pacified. 2. In a pouring forth the vials of his just vengeance upon transgressors, according to the demerits of their sinnes and wickednesses; There is a cup in the hand of the Lord, and the wine is red, it is full of mixture, and he poureth out of the same, but the dreggs thereof, all the wicked of the earth shall wring them out, and drink them, Psal. 75. 8. This judicial wrath of God, it is expressed against sin­ners partly in this life, in the dreadful terrours of conscience, and in the dread­ful destruction of ungodly men who are consumed by the wrath of God, as the dry stubble is by the flaming and devouring fire; and partly in the life to come, which is called Gods reserved wrath, and his prepared wrath, and the day of wrath, Rom. 2. 5. Nahum 1. 2. He reserveth wrath for his enemies. Matth. 25. 41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his angels.

From this judicial wrath of God (whither present or future) are all the people in Covenant with God, freed and delivered by Christ who is their Atonement, Rom. 5. 10, 11. Propitiati [...]n, 1 John 2. 1. Rom. 5. 9. Much more being now justified by his blood, we shall be saved from wrath through him, 1 Thes. 1. 10. Jesus who delivered us from the wrath to come. 1 Thes. 5. 9. God hath not appoin­ted us unto wrath, but to obtain salvation by our Lord Jesus Christ.

Now this our immunity is a singular comfort unto us. It is a great matter to be delivered from the wrath of man; what is it then to be freed from the wrath of God! You may observe in others, how dreadful the expectation of future wrath is unto sinners, and how unsupportable the burden of it is unto their con­sciences; how it turns all their delights into gall and wormwood; how it shakes the foundations of their souls, and fills them with restlesse amazements, and horrours, and despaires; And you read of that hell of his wrath on them in hell, which makes the damned to gnash their teeth, to cry out and roare, to curse, and blaspheme, which they cannot endure, and which they cannot e­scape.

But you who are the people of his Covenant, as you shall never fall under the power of that future wrath of God, so you shall never taste one drop of Gods judicial revenging wrath any one moment of your present life; whatsoever your troubles, and crosses, and sadnesses may be, yet there is no judicial wrath in them; Christ hath fully drunk off the cup for you, and satisfied the justice of God, who by his blood is reconciled and well-pleased with you.

2. They have immunity from the dominion of sinne; Sinne shall not have domi­nion From the do­minion of sin [Page 80] over you, for you are under grace, Rom. 6. 14. Here you see expresly, that there is a freedome from the dominion of sinne, even upon this account, that we are under the Covenant of grace. Though you be not totally freed from the inhabitation of sinne (for sinne doth dwell in us, whiles we dwell on earth) and though you be not totally freed from the rebellion of sinne (for peccatum ho­stis est quamdiu est, The flesh luste [...]h against the spirit, Gal. 5. 17. and there is a law in our members, warring against the law of our minds, Rom. 7. 23. yet you are totally freed from the dominion of sinne, which consists in the effectual Rule, Command, and Sovereign strength of sinne, and a free, and full, and willing subjection or obedience unto the Law and authority of sinne; and veri­ly this freedome or deliverance, is a wonderful mercy and happinesse unto the people of God whither you consider,

1. The great and utmost distance twixt you and God.

2. The basen [...]sse of servitude, in which every one lives, over whom sinne hath dominion; for of whom a man is overcome, of the same he is brought in bondage, 2 Pet. 2. 19. You were but very slaves to your lusts, and to the devil, whiles sinne did rule over you.

3. The height of enmity. As you were the basest of slaves, so you were the worst of enemies; living not only as aliens without God, but as desperate ene­mies, opposing and fighting against God.

4. The superfluity of naughtinesse (a full contrariety) your whole hearts, and your whole lives, were nothing else but a constant dishonour unto God, and con­tradiction to his Will and Glory.

5. The certainty of destruction which would infallibly have attended you, had not the mercy and grace of God rescued and delivered you; I say, certain destru­ction to your souls; as there is a certain destruction to the life of our bodies, if we fall into the sea and lie under it.

6. The sweet and immediate communion 'twixt the deliverance from the domi­nion of sinne, and admission to the Kingdome of Christ: It is a translation from death to life. The Apostle joins these together in Colos. 5. 13. Who hath delive­red us from the power of darknesse, and hath translated us into the Kingdome of his dear Sonne.

3. They have immunity or freedome from the damnation meritoriously depen­ding upon the guilt of sinne. As salvation depends upon the merits of Christ, so From damna­tion for sinne. doth damnation depend on the merit of sinne. There is so much merit in sinne, as to render us obnoxious, not only to temporal destruction, but also to eternal destruction; for the wages of sinne is death, even that death which stands in op­position to eternal life, Rom. 6. 23.

But from the effectual redundancy of this damnation upon your persons, you are every one freed who are in Covenant with God; For there is no condemnati­on to them that are in Christ Jesus, Rom. 8. 1. And whosoever believeth in him, shall not perish, but have eternal life, John 3. 15. And the ground of this your immunity from the damnation due unto you for your sinnes, is the satisfaction which Christ hath made for your sinnes unto the justice of God; and thereupon the obtaining of riches of mercy from your God, who (according to his Cove­nant with you) blots out, and forgives all your sinnes, and never remembers them any more.

For this is a sure truth, that remission of sinnes, and actual damnation for sinnes, are incompatible, or inconsistent. Now whether this be any cause of comfort that you and your sinnes are parted, and that you and hell are for ever separated, I leave it to any one of you to judge: for mine own part, I do look upon four things as very great mercies. 1. That I am delivered from the power of sinne. 2. That I enjoy the pardon of sinne. 3. That I shall never be damned for sinne. 4. That I shall be saved, notwithstanding all my sinnes.

[Page 81] 4. They have immunity or freedome from justification by the Law, from all le­gal From justifica­tion by the Law. tryals for life: Although you are not freed from the Law as it is a rule for life, yet you are freed from the Law as it is a Covenant of life; although you are not freed from the Law as it is the image of the good and holy will of God, yet because you are under the Covenant of grace, you are freed from the Law as it is a reason of salvation and justification. The Covenant of grace takes you off from that Court and that Bar which pronounceth life upon your own good works; and pronounceth death upon your own evil works; Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law. Gal. 3. 11. No man is justifi­ed by the Law in the sight of God, for the just shall live by faith. As the Law calls for perfect and personal righteousnesse of our own; so the Law will not ju­stifie you, it will not give life unto you, unlesse it finds that righteousnesse in you; you live not, if you be not perfectly righteous; absolution is pronounced upon your own perfect innocency, and condemnation is pronounced upon any defect or breach: And verily upon this account, no man living can or shall be justified; therefore here is comfort, that being in Christ, and in this Covenant of grace, ye are justified from all things from which ye could not be justified by the Law of Moses; See the Apostle, Acts 13. 39. Your life doth not lie now in your own righteousnesse, but in the righteousnesse of Christ; nor doth it depend upon your own works, but upon the obedience of Christ. That expression of Luther is an excellent expression, Christus solus me justificat contra mea mala opera, & sine operibus meis bonis. Though my works have been very good, yet not those, but Christ doth justifie me; and though my works have been very ill, yet the righte­ousnesse of Christ can and will justifie me; my evil works shall not damne me, and my good works cannot acquit me; it is Christ, it is Christ, and not the Law which justifies me.

5. They have immunity or liberty from the rigour of the Law: The Law in the rigour of it exacts of us a most absolute obedience, a most exquisite and full o­bedience, From the rigor of the Law. it will not abate us the least grain or scruple, if it be not every way ade­quate, (for matter, and manner, and measure) your obedience will not passe, nor will it be accepted according to the rigour of the Law; Cursed is every one who doth not continue in every thing that is written to do it. But when once you are under the Covenant of grace, when once God is your God, and you are his people, nei­ther you nor your services are judged by the exactnesse of your services, but by the sincerity of your hearts: Though much be wanting which the Law prescribes, yet if that be present, which your merciful God and Father delights in, viz. upright­nesse of Spirit, your sighs and groans, and tears, and desires shall passe and be accepted instead of more full and ample performances, 2 Cor. 8. 12. If there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not. Mal. 3. 17. I will spare them as a man spareth his own sonne that serveth him. Psal. 51. 17. A broken and a contrite heart O God thou wilt not despise. Zach. 4. 10. Who hath despised the day of small things?

6. They have immunity from the terrour or coercive power of the Law: Name­ly, From the coer­cive power of the Law. from obeying the commands of it upon the meer principles of slavish fear of the threatnings annexed unto the breach of the Law. You do now obey the Law, not as slaves, but as sonnes; not out of fear of wrath, but out of love to your Father. That Spirit of bondage, (Rom. 8. 15.) and that spirit of fear, (2 Tim. 1. 7.) is removed, and a spirit of love comes in the room thereof. Though there were no rewards to allure, and though there were no severe threats to terrifie you, yet you would serve your God with willing minds, and with willing hearts, 2 Chron. 28. 9. Psal. 110. 3. There is such a heavenly sutablenesse and super­connaturalnesse 'twixt the Law of your God and your hearts, that it is your delight to meditate in it, and to walk up unto it in all things; there is no constraint on you but the love of your good God.

[Page 82] 7. They have immunity from the curse of the Law: Christ hath redeemed us From the curse of the Law. from the curse of the Law, being made a curse for us, Gal. 3. 13. Indeed afflicti­ons, and fatherly chastisements, or corrections, may befall the people of God in this life, (whom the Lord loveth he chastneth, and scourgeth every sonne whom he receiveth, Heb. 12. 6.) but no curses befall them. Though the cup be bitter, yet there is no poyson in it; though it be a crosse, yet it is not a curse; their wounds are healing wounds, and their afflictions are instructions, and their losses are their gains; for nothing comes as a curse which doth us good.

8. They have immunity from the Kingdome and power of darkness: You are no From the Kingdome of darknesse. longer under the Prince of the power of the Aire, the spirit that worketh in the children of disobedience, Ephes. 2. 2. The Divel is dispossessed, and cast down, and cast out; he is still your enemy, but he shall never be your Lord more; he may tempt you and disquiet you, but command and rule over you he shall never do. Though the Divel be very busie and active with you, yet he shall never regain pos­session, never con [...]uer your graces, never part you and your God, never hinder you of your inheritance.

9. They have immunity from death; there is the first death, and the second From death. death; or there is a three-fold death; there is the death of the soul, and the death of the body, and the death of soul and body. 1. Spiritual death, that is, the death of the soul. 2. Corporal death, that is, the death of the body. 3. Eternal death, that is, the death of soul and body. Now all the people of God are freed from spiritual death by the grace of Christ, and from eternal dea [...]h by the blood of Christ, and from corporal death, though not absolutely or simply, yet respective­ly, so far forth as sinne hath made it dreadful, and our enemy, and prejudicial to us; Though you must dye, yet your death is but your sleep, and is but your strait passage into life: The death of death is removed from you by the death of Christ. Vide Heb. 2. 15. 1 Cor. 15. 55, 56, 57. O death, where is thy sting? O grave, where is thy vi­ctory? The sting of death is sinne, and the strength of sinne is the Law, but thanks be to God who hath given us the victory through our Lord J [...]sus Christ.

10. What can I say more? they have immunity from all evil in this life, and in the life to come; you are freed or delivered from an evil conscience, which never From all evil. leaves accusing and condemn [...]ng; from this present evil world and the corruptions thereof, from every evil work and way, from evil men, from all the evil which remains for evil men in hell.

God in this Covenant secures you against all; why? what comforts are there in these things! and what confidence! and what encouragements! and what sup­port unto your souls! Why do you fear so often? and why are your hearts trou­bled? Surely, you do not know your selves to be the people of God, or else you do not fully know the liberties and immunities of the people of God.

Sometimes you fear the heavy wrath of God; but why do you so? He is your God and your Father, and full of compassions and loving kindnesses; he will not deal with you as a revenging Judge, but as a loving and merciful Father; he is at peace with you, and reconciled unto you: Sometimes you fear the damnation and curse belonging unto sinne; But why do you so? Christ hath dyed and satisfied for your sinnes, and he was made a curse for you, and there is no condemnation to them that are in Christ. Sometimes you fear because of the powerful motions and conflicts, and rebellions of sinne in your hearts: but why do you so? seeing that sinne shall not have dominion over you, and Christ in you is daily mortifying and destroying the body of sinne; neither shall any Lord reigne in you, but your Sa­viour who dyed for you.

Sometimes you fear because of the imperfection of your graces; but why do you so? It is not your weaknesse or want of holinesse, but Christs perfect righte­ousnesse which is imputed unto you for life, and for justification.

Sometimes you fear because of the weaknesse of your obediential services and performances; but why do you so? your God in Covenant works all his works in [Page 83] you, and he owns your persons, and will accept the weakest offerings of an up­right heart in and for Christ.

Sometimes you fear because of the strong temptations of Satan; but why do you so? grace sufficient shall be given unto you, and your God will shortly bruise Satan under your feet.

Sometimes you fear men because of their malice and power; and why do you so? your God will restrain the rage of man, and frustrate the counsels of the Hea­then, and break the armes of the ungodly, and knows how to deliver you.

Sometimes you fear to dye; but why are you afraid of death? which is but the last Stile to go over, and then you are at your Fathers house; death to you is but an end of your sinnes and miseries, and only a quick passage into your eternal happinesse.

Secondly, The priviledges which you enjoy by being under the Covenant of grace, Priviledges by being in Cove­nant. by having God to be your God in Covenant.

There are divers rights and possessions, and liberties, and priviledges which you do enjoy, and none but you who are the people of God, and have him to be your God: And I will propound these

1. In the general: Where be you pleased to take notice of five things. In general.

1. Whatsoever priviledges believers have, those are yours who are the people of God: The priviledges of faith are yours; all that faith can pretend unto from a Whatsoever priviledges be­lievers have, are yours. right in Christ, and a title by Christ as Mediator, in respect of suffering, of satis­fying, of purchasing, of victorious conquest, of interceding, they are all of them yours; whatsoever advantage a soul may get by Christ, and whatsoever advantage Christ is to a believing soul, that is yours.

2. Whatsoever priviledges belong to the friends of God, they do belong unto you: All the people of God are stiled the friends of God, James [...]. 23. and the friends What privi­edges belong to the friends of God, are yours? of Christ, John 15. 14, 15. Cant. 5. 1. Friends (as friends) have free accesse, courteous welcome and entertainment, liberty of speaking, familiarity of con­verse, delightful communion, confident imparting and openings of their hearts one to another, chearful counsel, and helps of one another; th [...]se in a spiritual way do you enjoy with your God, and from your God, who because you are the people of God, are therefore the friends of God.

3. Whatsoever priviledges do belong to the sonnes and children of God, these al­so do belong to you; for you are all the children of God by faith in Christ Jesus, The privi­ledges of the children of God are yours. Gal. 3. 26. I will be a Father unto you, and ye shall be my sonnes and daughters, 2 Cor. 6. 18. You are the children of the Lord your God, Deut. 14. 1. Children have the priviledges of nearnesse, of residence in their fathers house, of dependance on their father, of presence, of confidence, &c.

4. Whatsoever are the priviledges of the Kingdome of God, those are yours who are the people of God. It is a Kingdome of righteousnesse, of peace, of joy, of The privi­ledges of the Kingdome of God are yours. The privi­ledges of the heirs of this Kingdome are yours. In special: You have twelve privi­ledges. Liberty of ap­peal. safety, of blessing, of honour, of immortality, &c.

5. Whatsoever are the priviledges of the heires of this Kingdome, those also do belong to you. Forasmuch as if you be children, you are then [...], Rom. 8. 17. All the Charter and conveyances, and assurances, and hopes, and at length possessi­ons of the heavenly inheritance are yours.

2. In special, you have twelve excellent priviledges, which I will touch upon a little.

1. You have liberty of appeal, and that appeal is accepted and ratified; you have the liberty to appeal

• 1. From the Judgment-seat, to the Mercy-seat.
• 2. From the merits of sinne to the merits of Christ.
• 3. From a condemning conscience to an acquiting God.
• 4. From the Law to the Gospel.
• 5. From your own unworthinesse to Christs righteousnesse.
• 6. From your own feeling unto Gods promises.

[Page 84] When you see your selves cast at the barre of justice, you may decline the sen­tence by flying unto the Throne of mercy; O Lord, justice condemns me, but let mercy succour and save me; when your hearts are overwhelmed in the appre­hension and consideration of your many sinnes, and the great guilt of them, you may then appeal to the infinitely precious and surpassing merits of Christ; wh [...]re sinne abounded, grace did much more abound; and as sinne hath reigned unto death, even so doth grace reigne through righteousnesse unto eternal life by Jesus Christ our Lord, Rom. 5. 20, 21. When your conscience condemns you for sinnes past, then may you appeal unto your God for mercy to pardon you: God be merciful unto me a sinner, saith the Publican. Pardon my sinne O Lord, for it is great, saith David.

When the Law indites and pursues you as guilty, then may you appeal to the Gospel as the Sanctuary to receive and secure your distressed souls; when your hearts faile you because of your own unworthinesse, then may you appeal to the righteousnesse of Christ, and so be justified in the sight of God.

When you feel your selves (as to your own sense) utterly destitute, left, lost, forsaken, then may you appeal to the ptomises of God, and there finde your selves still owned and loved, and plentifully and graciously assured.

2. You have this priviledge, that all your communions with God are by a Your commu­nions with God are by a Medi­tour. Media [...]or, and Advocate, and Intercessor: Or you pray not in your own names, but in the Name of your Christ and Mediator; and you plead not in your own names, but in the Name of your Christ; and you speed not in your own name, but in the Name of your Christ; nay, you believe and hope not in your own names, but in the Name of Christ.

There are two sad things for any man: 1. To be left alone unto himself, so as to have no part in Christ. 2. To go alone in his approaches to God without a Christ to plead for him, to have no Christ to own him, to step in for him, to undertake for him. But this is your priviledge, and this is your comfort who are the people of God, that you never deal with your God but by a Mediator; when you appear before your God, Jesus Christ appears with you, and he appears for you; when you do invocare, then he doth advocare; when you put up your pe­titions, then doth he make intercession; he is your Advocate with the Father, and he ever lives to make intercession for you.

3. You have this priviledge, that you trade altogether at the mercy-seat, and You trade alto­gether at the mercy-seat. at the Throne of grace: God deals with you in no other Court but that of mer­cy, and answers you from no other Throne but that of grace, and you deal with God at that Seat and that Throne only: When you have any sinnes to be pardo­ned, you may go to your merciful God, and to your gracious God, and your mer­ciful God will pardon them, and your gracious God will freely pardon them: When you would have any kinde of good and help, you may go to your good and kinde God, and he will give it; and to your gracious God, and he will freely give it.

4. You have this priviledge, that you may go to your God when you will: You may go to your God when you will. There is no space of time whatsoever but the door is open to you, and your God is at leisure to speak with you. You have liberty of accesse, and that liberty is ne­ver restrained; let your occasions be never so urgent, never so many, you may freely speak with your Father; yea, though there be ten thousand Petitio­ners before him, yet you may put in your request, and shall be owned, and heard.

5. You have this priviledge, that you may not only come into the presence You may with confidence wrestle with God. of your God, but you may with confidence urge him, and importune him, and wrestle with him, and still renew and reinforce your requests; you may take hold of him, and challenge, and expostulate with him, and stay him, and not let him alone, nor let him go untill he blesseth you: And so large allowance of blessednesse is granted unto you, that you may (in some sort) [Page 85] command God; it is the Highest Expression that you read of, Isaiah 45. 11.

6. You have this priviledge, by having God to be your God, and by being his You may enter into, and survey all the treasures of heaven, and lay claime to them. people, that you may enter in and survey all the rich treasures and jewels of heaven; and when you have so done, you may lay claime unto them all, and say, O Lord, all these are mine by thy promise, and by my right in Christ. Thou art mine, and thy mercy is mine, and thy Christ is mine, and thy grace is mine, and that glory is mine; all this is the purchase of Christ, and all this is mine.

7. You have this priviledge also, that all the seals of the Covenant of grace All the seals of the Covenant are restrained to you alone. are restrained unto your selves alone: As the Covenant is none but yours, and with you, so the seals of the Covenant are none but yours, and unto you only: The seals of the Covenant are to confirme you, and to assure you, and to revive and comfort you, and to establish you; there is not any ungodly person on the earth who hath right unto the seals of the Covenant, and the reason is because he hath no interest in the Covenant it self; you onely are the people of the Covenant, and therefore you onely have right to the seals of the Covenant.

8. You have this priviledge, that you may expect help from your God, for all the works which you owe to God: You may go to him for grace, for strength, You may ex­pect help from God in all your works. for sufficiency to work in you both to will and to do; both to believe and to suf­fer, Phil. 2. 13. and chap. 1. 29. Give thy strength unto thy servant, Psal. 86. 16. He will give s [...]rength unto his people, Psal. 29. 11. Gods promises are joyned with his commands; this thou wouldest have me to do, O Lord give thy Spirit unto me, and cause me to do it.

9. You have this priviledge, that your all is in another; Your life stands in the life of another; and your righteousnesse in the righteousnesse of another; Your all is in another. and your satisfying in the satisfaction of another; and your defence in the death of another; and your title and claime in the obedience and purchase, and right of another, and your acceptance in another; your life lies in the life of Christ; and your righteousnesse is the righteousnesse of Christ, and your satisfying is the satisfaction of Christ, and your defence and answer to all inditements and accusations is the death of Christ, and your claime and title is the obedience and purchase of Christ; your power is in the power of Christ, and your acceptance is in Christ. This is a priviledge indeed, that you are whol­ly made up in another, and by another; that you shall never be found in your own righteousnesse, but onely in the righteousnesse of Christ, and shall ne­ver be tryed by your own righteousnesse, but by the righteousnesse of Christ, &c.

10. You have this priviledge, that you live upon free cost all your days: The You live upon free cost. Covenant of God will finde and provide enough for you; you never need to load your selves with anxious thought or care; For your God and Father careth for you; all your burdens, and all your cares are taken off; Be careful for nothing, cast all your care on him, for he careth for you. He layeth up for his children, and he layes out upon his children; his Covenant will finde food for your bel­lies, and rayment for your backs, and mercy and salvation for your souls, &c.

11. You have this priviledge, that all the gracious and sweet manifestations of All the graci­ous manifesta­tions of heaven are to you only. heaven are unto you only: None know the Father but you, none taste of the lo­ving kindnesse of God but you, none sup with Christ but you, none partake of the joys and comforts of the Holy Ghost but you, none have that hope and assu­rance of glory but you, none eat of the Manna but you who have a new name given unto you; heavenly banquets for the soul are provided onely for you. The Angels of God, mini­string Spirits for you.

12. You have this priviledge, that the very Angels of God are ministring Spi­rits sent forth to minister for you who shall be heirs of salvation, Heb. 1. 14. [Page 86] They pitch their tenth, and encampe round about them that fear God, Psal. 34. 7. This seems an high priviledge, and yet you have an higher than this; For as the Mountains are round about Jerusalem, so the Lord is round about his people from henceforth, even for [...]ver, Psal. 125. 2.

13. What can I say more? Is this any priviledge that whilest you live, you God will be your God in life and death. may live upon your God and Father, and when you dye, you shall go to [...] God and Father? This also is yours who have God to be your God in Coven [...]; God will be your God in life, and God will be your God in death, and God will be your God after death; whiles you live he is yours, and with you; and when you dye, he is yours, and you shall be with him reigning in glory for ever and ever, and ever.

Thus have you heard a few things of your happinesse in respect of your Immunities and Priviledges, by having God to be your God in Covenant. I will [...] comfort more unto you, and then put an end to this [...].

SECT. XIII.

THere is yet one comfort more from this that God is your God, which is this, If God be your God, then all is yours: As he said Christ [...] [...], & omnia, Christ is mine, and all is mine; so Deus mens, & omnia [...] ▪ If If God be ours, all is ours. God be your God, then heaven and earth are yours; whatsoever there is in all the world that may do you good, it shall be yours: The Apostle expressely delivers as much in 1 Cor. [...]. [...]1. All things are yours. Ver. 22. Whether Paul or [...], or Cephas, or the world, or life, or death, or things present, or things [...] come, [...] yours. He doth not in these expressions intend that Christians have a civil, and common interest in all mens earthly possessions, but this is it which he intend, viz. That God ordains all things for the good of his people, and makes th [...]m servicea­ble thereunto. All those choice gifts which he bestows on Ministers, [...] Apostles or others they are bestowed on them for the good of his Church; And all the things of the world, whatsoever good they may afford, they are to let out the same for the good and comfort of the people of God; and all the conditions and states of things are for their good, life shall do them good, and d [...]th shall be for their good, and all the vicissitude of things are for their good; the present postute of things, and the future state of things, (whether of prosperity or adversity) all occurrences whatsoever are for their good, Rom. 8. [...]. We know that all things work together for good to them that love God, to th [...] that are called according to his purpose: As if you consider ungodly and wicked men, (who are none of the people of God) there is nothing in all the world that doth them good: The Ordinances of Christ (by reason of the unbelief of their hearts) do them no good; they are the favour of death unto d [...]th [...]nto them, and not the savour of life [...] life; the blessings of God do th [...]m no good, they prove cur­ses unto them, [...] table is a s [...]e unto them, and their rich [...] [...] thorns [...] them, and their prosperity is a ruine unto them; the judgments of God do them no good, they learn not righteousnesse by them, they harden their hearts under them, and grow more obstinately wicked; Wherefore should ye be smitten any more? ye revolt more and more: So on the contr [...]ry, all the dispensations of God, (either of the world, or in the world) they are for good to the peo­ple of God.

Outward mercies are blessings to them; they eat and drink, and rejoyce, and praise and blesse the Lord their God. Outward afflictions are mercies to them, they do them good; It is good for me that I have been afflicted, said David, Psal. 119. 71. By these things men live, saith Hezekiah; he chastiseth us for [Page 87] our profit or good, saith the Apostle, Heb. 12. 10. Wants and enjoyments, ho­nours and dishonours, sicknesse and health, smiles and frowns, life and death, all doth them good.

There are four things, which I beseech you who are the people of God to remember.

1. All the good in the World is in the Fathers hands; it is the Fathers for possession, All the good in the world is in the Fathers hands (he is the possessor of Heaven and Earth; Gen. 14. 22.) and for Dominion, The earth is the Lords, and the fulnesse thereof, Psal. 24. 1. Both riches and honour come of thee, and thou reignest over all, and in thy hand is power and might, and in thy hand it is to wake great, and to give strength unto all, 1 Chron. 29. 12.

2. When God makes a Covenant with you, he doth also take in all the creatures, God makes a Covenant with the creature to be serviceable for your good. and layes a bond of special command upon them to be serviceable to your good: he doth not leave them out, but covenants with them to do you good: This is (I confesse) a strange expression that God should make a Covenant with other creatures for the good of service unto his own people; and yet this you may expresly read in Hos. 2. 18. In that day will I make a Covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground; and I will break the bowe, and the sword, and the battle out of the earth, and will make them to lie down safely. ver. 19. And I will betroth thee unto me, for ever. ver. 21. And I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth. ver. 22. And the earth shall hear the corn, and the wine, and the oyle, and they shall hear Jezreel.

There are two choice things observable in these words. 1. One is, that God makes a Covenant with his people to bring them into a near and sweet relation un­to himself, this you finde (in verse 19.) I will betroth thee unto me for ever. 2. A second is, That God makes a Covenant for his people, and that is two-fold.

1. For their security, to secure them against all danger and evil: and this you finde (in verse 18.) I will make a Covenant for them with the beasts of the field; &c. No creature shall do them hurt, neither the beasts of the field, nor fowles of the aire, nor the creeping things of the earth, nor no wicked enemies who bend the bow, and draw the sword, and prepare to the bottle; As when a Covenant is between Nation and Nation, all the people are thereby bound up from all acts of hostility and mischief; so the Lord by making a Covenant with the beasts and fowls, &c. he doth therein binde them up from being prejudicial to his people.

A second is for their prosperity: and this you may finde (in verse 21. 22.) I will hear the heavent, and the heavens shall hear the earth, and the earth shall hear the [...]rn, and the wine and the oyle, and they shall hear Jezreel. As if all the creatures (when we are in covenant with God) were so many supplicants and Petitioners unto God, entreating of him that they might be used for a blessing unto us. The heavens do (as it were) beg of God that they may send down seasonable showers, and season­able influences; and the earth doth (as it were) beg of God, that it may be made fruitful by those influences of heaven, &c. And God doth promise to hear every one of them for Jezreel.

3. All the creatures are in the hand of the Father; and as all creatures are All creatures are in a subor­dination to the will of your God. brought into the bond of the Covenant for you, so all the creatures of the world are in a subordination, and a necessary submission unto the will and pleasure of your God. If he saith to any of them Go, it goeth, or to any of them Come, and it cometh; your God hath an over-ruling Providence over them: all their power, and operations, and motions are at the sole will and command of him; they act as God will have them act, and when God will have them act, and for them for whom God will have them to act; and shall not all this be for you for your good who are the people of his Covenant, and the children of his love?

[Page 88] If all this cannot satisfie you, then know, that as God hath the command of all As God hath the command of all good in the creature, so he hath enga­ged to settle it upon you. creature good and comforts, so he hath engaged himself unto you to settle that kind of good upon you. Though the earth, and the things of the earth, be not your only portion, and be not your best portion, yet it is a part of your portion, Psal. 37. 22. Such as be blessed of him shall inherit the earth, verse 29. The righteous shall inherit the land: He will not suffer the righteous to want: he watches over you to do you good.

I do not know any one outward blessing, but God hath promised it to his peo­ple; length of dayes, and riches, and honour and peace, Prov. 3. 16, 17. Food, and raiment, and liberty, and safety, and friends, and children, the former, and the lat­ter raine, &c. Josephs blessing from Jacob is their portion, Gen. 49. 25. The God of thy Father shall help thee, and the Almighty shall blesse thee with the blessings of heaven above, blessings of the deep that lieth under, with blessings of the breast, and of the womb. 1 Tim 4. 8. Godlinesse is profitable unto all things, having the promise of the life that now is, and of that which is to come.

And for Heaven it self, it is the Kingdom prepared for you, and an inheritance reserved for you.

I will say no more to you who are the people of God concerning your interests in For your inte­rest in earthly blessings, You have the surest enjoy­ment of them. You shall have the comforta­blest enjoy­ment of them. these earthly things, but this;

1. You shall have the surest enjoyment of them: Bread shall be given unto you, and your waters shall be sure, Isa. 33. 16. The Lord will never leave you nor forsake you, Heb. 13. 5.

2. You shall have the comfortablest enjoyment of them. The blessing of the Lord it maketh rich, and he addeth no sorrow with it, Prov. 10. 22. He maketh me to lie down in green pastures. He leadeth me besides the still waters, Psal. 23. 2. A little that the righteous hath, is better than the riches of many wicked, Psal. 37 16.

Your outward mercies are all of them sweet drops distilled out of the love, and out of the Covenant of your God; And are enjoyed together with the apprehension of God reconciled to you in Christ, and with peace in conscience, and joy in the holy Ghost.

3. You have the easiest enjoyment of them. They come in at a more easie rate: the You have the easiest enjoy­ment of them. enjoyments of wicked men do cost them dear; many times they cost them their souls, and at all times they cost them painful drudgings and vexing cares: but the peo­ple of God enjoy upon praying termes, and believing termes, and safe termes.

4. You have the longest enjoyment of them: Surely goodnesse and mercy shall fol­low You have the longest enjoy­ment of them. me all the dayes of my life, Psal. 23. 6. Hearken unto me O house of Jacob, &c. which are born by me from the belly, which are carried from the wombe: and even to your old age I am he, and even to hoary hairs I will carry you, Isa. 46. 3. 4.

SECT. XIV.

UNto this I adde a Use of instruction, which respecteth the people of God in Covenant. Ʋse 3. Instructions for the people of God in Co­venant. Thankfully blesse your God for bringing you into Co­venant.

The instructions for them who are the people of God, and do enjoy him for their God in Covenant.

1. You cannot do lesse than thankfully to blesse your God for bringing of you into Covenant with himself: This is such exceeding grace, and exceeding mercy, and exceeding love, and exceeding favour, and exceeding honour, and exceeding hap­pinesse, it cannot be but your souls must blesse him for this blessing. If one should meet with a poor man, and tell him I have set my love upon you, and I will settle upon you such a Lordship worth so many thousands a year; nay, and I [Page 89] will settle such a Mannor which hath all sorts of accommodations upon you, which is worth many thousands more, &c. O how our hearts would melt at this kind­nesse, and this bounty. Met we ever with such a friend in all our life, we would speak of him, and praise him, &c. The Lord hath chosen you for his people, he hath set his love upon you, he is entred into Covenant with you, and is become your God: he hath bestowed himself upon you, and engaged all his glorious Attributes unto you, and given his Christ, and his Spirit unto you, and setled grace and glory upon you, and all his promises: and all Spiritual priviledges, and the good of Heaven and Earth; surely your soules must needs adore this riches of grace, it can­not be but you must be enlarged with blessings and praises, &c.

2. Have ye such a God to be your God in Covenant? Then make use of your God, Make use of your God in all your occa­sions, wants, troubles. and go unto him in all your occasions, in all your wants, in all your troubles, and straits, Psal. 63. 1. O God thou art my God, early will I seek thee. Beloved, Gods relation unto you, and your propriety in him, are choice grounds, and strong engagements for prayers, and for confidence; you find the Saints improving their interest in God both these wayes.

For Prayers, Psal. 13. 3. Consider and hear me, O Lord my God, Psal. 109. 26. Help me, O Lord my God.

For confidence that their prayers shall have success, and be answered, Mich. 7. 7. I will look unto the Lord, I will wait for the God of my salvation: my God will hear me.

There are but two things on which you can possibly fix, and fasten any scruple, or doubt in respect of God: one is, whether he be able to help you: the other is, whether he be willing so to do: and as to both these your hearts may easily be satisfied. For

Because he is a God, therefore he is able to do you any good. And because he is your God, therefore he is certainly willing, and most [...]eady to do you any good. There are four things which (if you did seriously consider of them) would be of special help unto you, against your fears, and would streng then your hearts in all your ap­proaches unto God.

1. That Gods relation unto you, as your God, is a relation of the dearest love, and kindnesse, and grace, and mercy, and peace, and bowels of com­passion.

2. That Gods Covenanting with you to be a God unto you, it is the highest en­gagement which God can lay upon himself, and the fullest assurance which he can give unto you, that he will be your God. His Covenant engagement unto you hath all his glory and Attributes pawned in it, and the highest ratification, even his Oath, and the blood of Christ to seale it.

3. That as far as your God stands engaged unto you in his Covenant, so far may you go unto him, and confidently rest upon him, that he will do you good; be your wants never so many, yet if your God hath undertaken the supply of them, you may be confident.

4. That so long as God remains and continues to be your God; so long may you (who are his people) draw near unto him, and beseech him, and be confident of all the good for which he stands engaged unto you in his Covenant. He remaines and continues to be your God for ever and ever, and therefore all your dayes may you go to him and expect good, and help from him.

3. Is it such an exceeding and compleat happiness to have God to be our God in Encourage your selves in the Lord your God. Covenant? Then the people of God should encourage themselves in the Lord their God, and make up themselves in their Covenant interest against all the discouragements which they meet with in the world. There are the Creature interests, and there are the Covenant interests; you are many times deprived of the former. The world loves his own, and the world hates you, and deals hardly and deceitfully with you. The world slights, and contemns, and reproaches, and withdraws, and op­poses, [Page 90] and troubles you, and persecutes you! Now in such cases you should not suffer discouragements to sink and tear your hearts: you should remember

1. That you are not of the world, but are chosen out of the world.

2. That you have a Covenant interest (God is your God in Covenant) and by vertue of that Covenant interest, you shall find that in your God, which is denyed you in the world: As the Church spake, Isa. 63. 16. Doubtlesse, thou art our Father, though Abraham be ignorant of us, and Israel acknowledget us not. Thou, O Lord art our Father, our Redeemer, &c. You shall finde it better in your God, then it can ever be found in the world: You cannot find love, and kindness, and favour, and good dealing, and faithfulness, and help from the world; O but you shall find at that time love, and kindness, and favour, and tender dealing, and faithfulnesse, and help from your God. Though men will not love you, yet your God will love you; though men will curse you, yet God will blesse you; though men forsake you, yet your God will help you; Yea and you shall find the love of your God in Cove­nant, and his countenance, and his presence, and his gooness a thousand thou­sand times more sweet, and refreshing, and comforting, then all the comforts could be to you, which are denied unto you by the weake Creature.

O Christians! Be not so dijected upon Creature with-drawments, and upon Crea­ture failings, or upon Creature oppositions: there is enough in your God, and there is better in your God; There is fulness in him, and a living fulnesse: you have all, and abound by enjoying God to be your God. Though you have not the Candle, yet you have the Sun: though not the dirty puddles, yet you have streams and fountains. Reckon the enjoyment of God for your God, reckon this as some­thing reckon on it as your best and fullest good. Assuredly it is enough to make up your happinesse, and that which is enough to make you happy. It is enough to countervaile all other things which can never make you happy.

4. Give diligence to make out unto your soules this Covenant relation twixt God Make out your Covenant-re­lation. and you; as you have a real interest in God, so rest not untill you do attaine unto a personal evidence that God is your God, and that you are his people: untill you can say as the Church in Isa. 64. 8. But now, O Lord, thou art our Father. verse 9. Be­hold, see we beseech thee, we are all thy people.

Two things I would briefly speak concerning this duty.

1. You may attain unto this personal evidence, and certainty of knowledge; That You may at­tain to this per­sonal evidence. God is your God, and that you are his people for asmuch as

1. You have expreesse promises for this in Zach. 13. 9. They shall call upon my Name, and I will hear them, I will say It is my people, and they shall say, The Lord is my God. So Ezek. 34. 30. Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel are my peaple, saith the Lord God.

2. Both the graces of the Spirit, and the testimony of the Spirit can make the Covenant relation evident unto you. The graces in you are the infallible characters that God is indeed your God, and that you are indeed his people. The Spirit of grace is given only unto the people of God, and unto every one of the people of God; and besides that you have the testimony of the Spirit, Rom. 8. 15. Yea have received the Spirit of Adoption whereby we cry Abba Gather. Verse 16. The Spirit it self be [...]eth witnesse with our spirit, that we are the Children of God. You should strive to attain to this evi­dence. The advantage of it. For the setling of the heart.

2. You should strive to attain unto this personal evidence of your relation: Next to your being in the Covenant, I do not know any one thing of that advantage unto you, as the knowledge (upon sure grounds) that God is your God in Co­venant.

It is of singular advantage and benefit unto you.

1. For the setling of the heart. If this Covenant relation were known of you, you may say as David, Return unto thy rest, O my soule, Psal. 116. 7. Your souls can­not be setled by knowing what is happiness, but by knowing your propriety in hap­pinesse, [Page 91] whiles your propriety is unsetled, all is unsetled within you; and if that be obtained, all is peace, and at peace; I know that this God is my God.

2. For the Comfort and joy of your hearts: It is fruition joyned with knowledge For the com­fort of your hearts. which is the Spring of all delight and comfort: You have heard the precious com­forts which belong unto the people of God, who have God to be their God, and yet none of them have made comfort within your soules, because you are doubtful whether God be your God: it is certain you cannot taste the comforts, whiles you fear your title and interest: But if your interest were clear, your joy would be full: happinesse known to be ours, is a necessary cause of joy. The Saints in glory have most joy, because they have the fullest knowledge of the enjoyment of their happinesse.

3. For your confidence in approaching unto God, and in the application of the se­veral For your confi­dence in ap­proaching to God. promises of God, your wayes to God would be alwaies open and faire; in all your duties, and in all the Ordinances you might say I am now going to my God and Father to help me: and that promise is my portion, and this promise is my hope; They are all of them mine, for God himself is mine: He hath given them (every one of them) unto me, (2 Pet. 1. 4.) That I might not fear, that I might have strong hope, and consolation, and encouragement. I will say no more unto you, but this, the knowledge of your Covenant-relation unto God, it is the life of your lives, and the life of your prayers, and the life of your confidences, and the life of your hope, and the life of your comforts, it is your Paradise, and your Heaven here on earth.

5. Maintain and justifie your Covenant-relation (when once it is made manifest Maintain and justifie your Covenant-rela­tion. Four things we should alwayes maintain. The unchange­ableness of out Covenant-re­lation. unto you) against all the suggestions of Satan, and against all the risings and op­positions of your own unbelief.

I here are four things especially which you should still maintain, and make good, for at them doth Satan most strike at.

1. The unchangeablenesse of the Covenant-relation: This God is our God for ever and ever. He will be our Guide even unto death, Psal. 48. 14. For I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things pre­sent, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. You are many times under Spiritual s [...]ences (God seems not to regard your pray­ers) and many times under Spiritual delaies (God puts you off from day to day) and many times under Spiritual desertions (God hides his face from you) and Satan in such cases puts it upon you to question and disown your Covenant-relation; If God were your God, it would not be thus.

But notwithstanding all these, or any other trials of your selves, yet God still maintains his interest in you, and your relation to himself. God hath not cast away his people whom he foreknew, saith the Apostle, Rom. 11. 2. I am the Lord, I change not, Mal. 3. 6. I will wait upon the Lord that hideth his face from the hous [...] of Jacob, and will look for him, Isa. 8. 17. But Zion said, the Lord hath forsaken me, and my Lord hath forgotten me; Can a woman forget her sucking child, that she should not have compassion on the Son of her womb? Yea, they may forget, yet I will not forget thee! Behold, I have graven thee upon the palms of my hands, thy walls are continually before me. So Hosea 2 19. I will betroth thee unto me for ever, and Heb. 13. 5. I will never leave thee, nor forsake thee.

2. The tendernesse of your Covenant-relation. The tendernesse of Gods love The tenderness of your Cove­nant-relation. unto you, and the tendernesse of Gods care over you; Do not suffer Satan to raise jealousies, and do not you nourish any jealousies about these; if you do so, you disho­nour your God by them, and make your soules to serve him with bitterness; your God loves you with as tender love as ever Father loved his dearest child, Is E­phraim my dear son? is he a pleasant childe? my bowels are troubled for him, Jer. 31. 20. [Page 92] His love is set upon you, Deut. 7. 7. And he doth rest in his love, Zeph. 3. 17. He loves you with an everlasting love, and therefore draws you with loving kindnesse, Jer. 31. 3. And your God hath a most tender care over you, as a man hath over his jewels, (which are his chiefest treasures) I will make up my jew­els, Mal. 3. 17. and as a man hath over the apple of his eye; he led him about, he instructed him, he kept him as the apple of his eye, Deut. 32. 10. And as an Eagle stirreth up her nest, fluttereth over her young, spreads abroad her wings, taketh them, beareth them on her wings, verse 11. So the Lord, &c.

3. The goodnesse of the Covenant relation; that God still is, and will be The goodnesse of the Cove­nant relation. good unto you, that he prepares of his goodnesse for, and he prepares mercy and truth for you, and layes up exceeding goodnesse for you, reserves it for you, and is never weary, nor will ever turn away from you from doing of you good.

4. The graciousnesse of your God in Covenant; that as at the first when he took The gracious­nesse of your God in Cove­nant. you into the Covenant, this was the work of his own grace, so all along in the dispensations of the Covenant, the Lord still acts in a way of grace towards you alwayes, and altogether upon free termes; he freely loved you, and he freely chose you, and he freely called you, and still he freely blesseth you, and doth good unto you, and upon gracious termes he deals with you all the dayes of your life, in all things for which you have to deal with him.

6. Walk and live like a people who have such a God to be your God in Cove­nant; Walk and live like a people in Covenant with God. as your relation is different from all other peoples relation, so your con­versation should be different from the conversation of all other people; as your condition is now higher than the condition of other people, (for God exalts you by making you to be his people, so the word avouching signifies in Deut. 26. 18.) so your walking must be better than that of other people; and as your enjoyments and hopes transcendently exceed all other mens, so your returns must be in some proportion answerable unto your great interest in so good a God; and as God by becoming your God makes you high above all Nations, which he hath made in praise, and in name, and in honour, Deut. 26. 19. so hath he formed you for himself, that you should shew forth his praise, Esay 43. 21. You are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, that ye should shew forth the praise of him who hath called you out of darknesse into his marvelous light, 1 Pet. 2. 9. Which in time past were not a people, [...]ut are now the people of God, which had not obtained mercy, but now have obtained mercy, verse 10.

Quest. If any of you demand how that people should live and walk who have How a people in Covenant should walk. God to be their God in Covenant.

Sol. I answer; Such a people should walk,

• 1. By faith, in a continual dependance upon their living and giving God.
• 2. In a singular love and delight in their good and merciful God.
• 3. With holinesse before their Holy and Omnipresent God.
• 4. With uprightnesse before their Omniscient and All-sufficient God.
• 5. Without inordinate cares before their Faithful and Never-failing God.
• 6. Without inordinate fears before their Almighty God.
• 7. Without offence or grieving of their Loving God.
• 8. With all contentednesse and well-pleasednesse of Spirit before their Wise and gracious God.
• 9. With all humility before their Great and Merciful God.
• 10. With all cheerfulnesse and gladnesse of heart before their Blessing and Blessed God.
• [Page 93] 11. In all constancy of obedience before their Eternal God.
• 12. In all the kinds of zeal for the honour of that God who hath so much ho­noured them as to be their God.

1. You who are the people of God, and have God to be your God in Cove­nant, Live and walk by faith, in de­pendance upon the living God. you should live and walk by faith in a continual dependance upon your engaged, and promising God. 2 Cor. 5. 7. We walk by faith, not by sight. Hab. 2. 4. The just shall live by his faith. Psal. 115. 9. O Israel trust thou in the Lord, he is their help and their shield. ver. 10. O house of Aaron trust in the Lord, he is their help and their shield. ver. 11. Ye that fear the Lord, trust in the Lord, he is their help and their shield. And mark the reasons an­nexed, why every one of these should trust in the Lord, ver. 12. The Lord hath been mindful of us; (you have had experience of his goodnesse for the time past, and therefore trust in him, and you shall every one of you finde him to be your good God still for the time to come, therefore still trust in him) he will blesse us, he will blesse us, He will bless the house of Israel, he will blesse the house of Aaron. ver. 13. He will blesse them that fear the Lord both great and small.

There are six Arguments to perswade you unto this one duty. viz. to depend Arguments for it. upon your God by faith.

1. Because he is your God and your Father, and this comprehends within He is your God and Father. it all the foundations and grounds for your faith and dependance.

He is an infinite all-sufficiency and goodnesse, and he undertakes all your helps and supplies, and stands engaged unto you for whatsoever is necessary to life and godlinesse, and gives unto you so many promises as so many bonds and assurances that he will do you good; and besides all this he is able to performe them, and likewise faithful in his word; yea, and besides all this, he loves you above all the people in the world, and looks on you with tender compassions [...] loving kindnesses, and assures you that he will do you good for his own Names sake: What can there be more? and what can he said more to draw and perswade any to depend on a God, and to rely upon him?

2. Because you are his people: Should not a people seek unto their God? You are his people. saith the Prophet, Esay 8. 19. Whether should children go but to their father? I am a Father to Israel, and Ephraim is my first-borne, Jer. 31. 9. And wilt not thou cry unto me My Father? Thou art the guide of my youth, Jer. 3. 4. Upon whom should the wife depend but upon her husband? why! The Lord is married unto you, Jer. 3. 14. Thy Maker is thy husband, Esay 54. 5. And how is he married unto you? why! In righteousnesse, and in judgment, and in lo­ving kindnesse, and in mercies, and in failhfulness [...], Hosea 2. 19, 20. Truly e­ven this alone that you are his people, lays bond enough upon you to depend and trust upon your God; for what is it to be his people, but to choose him alone to be your God, and for to acknowledge him by trusting upon him, and loving of him, and obeying of him? if he be a God not worthy of your trust, you are a people not worthy of his love and care.

3. Because your God hath given unto you that choice grace of faith for this God hath gi­ven faith for this end. end, to act all along upon the Covenant of grace; that he hath given faith unto you, it is unquestioanble; otherwise you were not his people; now your faith is given unto you for foure ends.

One is for entrance, that you might become his people, and choose him for your God.

A second is for acquaintance, that you as such a people might hold commu­nion with such a God.

A third is for discovery, that you might be able to finde out and behold all the undertakings and promises of your good God.

A fourth is for relianc [...], that you might be able to trust upon him for all that good which he hath promised unto you.

[Page 94] Faith is the eye which is given for to see our good, and it is the feet which are given us to carry us to the fountaine of our good, and it is the hand which is given to lay hold, to take, to receive all the good which our God hath pro­mised us.

4. Because it concerns you above all people to honour your God; And how can you It concerns you above all people to ho­nour your God. honour him, if you will not trust him? faith hath (if I may so expresse my thought) all the glory of God in its hand; you cannot possibly put more honour upon God than by believing and depending on him; this is indeed to set him up as a God, as the original of all, &c.

5. Because you know his Name; How often have you found it good for you You know his Name. to draw near to God? And when you have laid the whole burden on his promises by faith, you have alwayes found him a very faithful and helpful God: Now saith David, They that know thy Name will trust in thee.

6. Have you any other to depend upon? Every creature (naturally) is in a You have no o­ther to depend upon. state of dependency; it is weak and wanting, and an insufficiency to it self, and therefore it must lean upon some stronger prop than it self. And do not you finde it so with your selves? finde you no wants at all? can you be a sufficiency unto your selves under those wants? will any or can any but God supply the wants of the people of God? Most of your wants are above all Creature helps.

2. You who are the people of God, should walk in an exceeding love of your Walk in an ex­ceeding love of your loving God. good and loving God. Matth. 22. 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy minde. 1 John 4. 19. We love him because he first loved us. Deut. 11. 1. Thou shalt love the Lord thy God. Psal. 31. 23. O love the Lord all ye his Sairts.

There is a love of desire: O God, thou art my God, my soul thirsts for thee, Psal. 63. 1.

Of delight: Delight thy self in the Lord, Psal. 37. 4. In thy presence is ful­nesse of joy, Psal. 16. 11.

Of Admirat [...]on; who is a God like unto thee? Micah 7. 18.

Of Satisfaction; I shall be satisfied when I awake with thy likenesse, Psal. 17. 15. Lord, shew us the Father and it sufficeth us, John 14. 8. Thy favour is better than life, Psal. 63. 3.

Of Adhaesion; never to part with God nor forsake him: I held him fast, I would not let him go, Cant. 3. I and you should love as with the choicest kinde of love, (Foederal love) so with the highest degrees of love; you should love him more than all the world, and more than all your friends, and more than all your kindred, more than father or mother, sister or brother, and more than your nearest relation, than husband or wife, and more than all your possessions, and more than your own safeties, and more than your own lives, yea, and more than your own souls; you should love your God sine omnibus, & super omnia, with­out all, and above all, &c. And verily there are most choice, and most strong reasons for all this in the Covenant alone, because he is your God; for because he is your God, therefore For,

1. He loves you with an unutterable love, the purest and highest love, with a fatherly He loves you. love, with a faithful love, with a tender love, with an everlasting love. The Schoolmen distinguish of amor gratuitus, and of amor debitus; our love is but of debt which we owe to God; Gods love is a gracious gift unto us; we love him, but can adde nothing to him; he loves us, and his love makes us up for ever; he be­gins in love o [...]ly from his love; and we love when he sheds abroad his love into our hearts; he loves, and receives nothing from us; we love, and receive all from him.

2. He blesseth you, provides for you, bestows all upon you, enricheth you, He blesseth you. gives Christ, and Mercy, and Grace, and Peace, and Glory. Who would not [Page 95] love a God who is Goodnesse it self? and Love it self? and Bles­sednesse it self? who would not but love a God who is his God, who delivers from hell, who quickens from death, who pardons all sins, who cleanseth from all iniquity, who makes us near unto himself, who puts his Name upon us, who speaks peace to our consciences, who blesseth us with all blessings, who guides and keeps, and feeds us all our dayes, who will give eternal life at last! Walk in all manner of ho­linesse before your holy God. In holinesse of dsposition.

3. You who are the people of God, you should walk in all manner of holinesse before your Holy and Omnipresent God.

There is an holinesse,

1. Of Disposition, which is the renewing of the heart by the Holy Ghost. Lev. 11. 44. I am the Lord your God, ye shall therefore sanctifie your selves, and ye shall be holy, for I am holy. ver. 45. I am the Lord that bringeth you up out of the Land of Egypt, to be your God, ye shall therefore be holy, for I am holy. Lev. 19. 2. Ye shall be holy, for I the Lord your God am holy. Of Conversa­tion.

2. Of Conversation: 1 Pet. 1. 15. Be ye holy in all manner of Conversation. 1 Thess. 2. 10. Ye are witnesses, and God also, how holily and justly, and un­blameably we behaved our selves amongst you that believe. Esay 35. 8. And an high-way shall be there, and a way, and it shall be called the way of holi­nesse. Luke 1. 74. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear. ver. 35. In holi­nesse and righteousnesse before him all the dayes of our life. Which consists▪

This holinesse of Conversation consists partly, In a separation from all sinful wayes.

1. In separation from all sinful and polluted wayes, and courses of the world; Come out from among them, and separate your selves, 2 Cor. 6. 17. Having these promises, let us cleanse our selves from all filthinesse of flesh and spirit, 2 Cor. 7. 1. Walk not as other Gentiles walk, Ephes. 4. 17. Have no fellow­ship with the unfruitful works of darknesse, Ephes. 5. 11. In exercising our selves in all holy duties. In doing our civil works with holy hearts, and to holy ends. Reasons why such should walk in holi­nesse. Holinesse suits with the end of the Covenant

2. In the exercising of our selves in all holy duties and works, and that after an holy manner with godly fear and reverence.

3. In the managing of the civil works and employments of our ordinary cal­lings with spiritual and holy hearts, and for spiritual and holy ends; so that whither we deal with God, or with men, whither you deal in heavenly busi­nesses, or in earthly, something of holinesse flows out and appears in them bo [...]h. Esay 23. 18. Her Merchandize shall be holinesse to the Lord. Now that the people of God (who have him to be their God) should be holy, and should live very holy lives, it may be thus demonstrated:

1. If you consider the scope and end of the Covenant, or of taking us into Covenant; the end of the Covenant is to glorifie the riches of Gods mercy and grace; (for the praise of the glory of his grace) and the end of taking us into Covenant, is, that we might glorifie God who is so rich in mercy and grace unto us. See 1 Pet. 2. 9. upon either of these accounts his people must be holy, and live holily; for should they live profanely and unholily, this would pollute the Name of their God, and extreamely dishonour it, Ezek. 36. 21, 22. and cause his Name to be blasphemed, Rom. 2. 24. It is the life of holinesse which makes his Name to be glorified openly amongst men, as it is the life of faith which makes it to be glorified secretly in the heart. Ma [...]th. 5. 16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven.

2. You are taken into Covenant, that there might be a near relation 'twixt Holinesse fits for communion with God. you and your God, and that there might be a delight ful communion between God and you; but holinesse is necessary to both these; you must be sanctified if you will be near unto him; for unholinesse is the greatest distance from God, who is holi­nesse it self; neither will he have fellowship with you without holinesse, because simi­litude is the foundation of communion; there can be no fellowship 'twixt light and darkness, nor 'twixt God and Belial, 2 Cor. 6. 14. All your communions [Page 96] with God are in acts of holinesse, as a [...]l his communions with you are by his ho­ly Spirit.

3. The people of God are made high above all Nations, in praise, and in name, and in honour. Deut. 26. 19. They are the exc [...]ll [...]nt on the earth. Psal. 16. 3. Holinesse is our praise and honour. A precious people. Jer. 15. 19. A peculiar treasure unto the Lord, Exod. 19. 5. But then he addes in verse 6. And ye shall be unto me a Kingdome of Priests, and an holy Nation. Why; How can you be above all other in praise, and in name, and in honour, if your hearts and lives continued in the same inglorious con­dition, and course of wickednesse and sinfulnesse with others? Or how could you be said to be the excellent on earth, if your hearts and lives, were as base and common as the vilest on earth? No certainly, but it is holinesse which rai­seth your natures, and it is holinesse which raiseth your lives; As God is said to be Glorious in Holinesse, Exodus 15. 11. so his Church (or peo­ple) is said to be glorious, when it is holy and without blame, Ephes. 5. 27.

4. You have certainty and Testimony from your holinesse, that you are indeed Holinesse is the character of Gods people. the people of God. As Jesus Christ was declared to be the Sonne of God, when with power he was raised from the dead by the Spirit of holinesse, Rom. 1. 4. So are we really manifested or declared to be the sonnes of God, when we are regenerated and renewed by the holy Ghost, Titus 3. 5. Holinesse is as it were the mark of Christ, and seal of the Spirit, and the Character of all the people of God.

4. You who are the people of God, should walk with uprightnesse before the Walkwith up­rightnesse be­fore the om­niscient God. Omniscient and Al-sufficient God. This is that which the Lord himself pre­scribed, when he made a Covenant with Abram, Gen. 17. 1. I am the Almighty God, walk before me and be thou perfect. And David presseth it upon Solomon, 1 Chron. 28. 9. And thou Solomon my sonne, know thou the God of thy Father, and serve him with a perfect heart, and with a willing minde. So Deut. 18. 13. Thou shalt be perfect with the Lo [...]d thy God. Beloved! This is a special duty which concernes you who are the people of God; the Lord your God doth insist up­on this; and though he beares with you in many things, yet assuredly he expects this from all his people, To be upright, and to walk uprightly.

Quest. But you may demand, What is it to be perfect or upright and to walk so To walk up­rightly, is before God?

Sol. I answer, it is

1. To walk without guile. This is the periphrasis of an upright man, that To walk with­out guile. he is one in whose spirit there is no guile, Psal. 32. 2. (that is) his heart is sound and real, there is truth in his inward parts; he is one who loves God with his ve­ry heart, and hates sinne with his very soul: and so, to walk uprightly, it is to walk plainly; To walk before God in truth, as H [...]zekiah expresseth it in Isa. 38. 3. Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, &c. It is not to make a shew, a pretence, as if we would follow the Lord, as if we would obey his voice, as if we would order our conversation according to his Word; but it is unfeignedly to endeavour this, to walk in all well-pleasing before God; He that walks uprightly, he doth chuse the wayes of God for his wayes, and sets up the Will of God (revealed in h [...]s Word) as the rule of his course, and cordially strives to come up unto that Will of God.

2. To wa [...]k with a single respect unto God, without mixture of wayes, and mix­ture To walk with a single respect to God. of ends; upright men are therefore stiled simple men, Matthew 10. 16. That is simple which is without mixture; which is not partly one thing, and partly another thi [...]g; partly gold, and partly drosse; partly honey, and partly wax, pattly mire, and partly water; but it is Homogeneal, all alike to the substance of it: So upright men are single or simple men; they have but one heart, and but one object, and but one way or path, and but one end or aim. [Page 97] God only is t [...] great object of [...] and Gods way only is the path of their life; and Gods glory is only the end of their working and walking; It is not sinne and God, it is not the world and God, it is not a trade of sinne and a trade of holy profession, it is not their own praise and Gods glory, their own benefit and Gods honour that they mingle together; This is hypocrisie: But it is God only whom they set up, and his waies only wherein they walk, and his glory only which they seek: And therefore the course of all their acti­ons, hath a sincere reference and subserviency thereunto, so that God may have glory.

3. To walk uprightly, is to walk fully and wholly with God. Beloved, this is a very truth, To walk fully and wholly with God. That when a mans heart is false and unfound, there is then aninequality and dispro­portion 'twixt the Will of God and his hear [...] this heart cannot possibly extend it self to the extent of Gods Will, nor raise it self to the height of Gods will: the will of God seems too large, and too strict; some one thing or other it requires too much, and something or other it forbids too much; but if a person be upright, his heart and Gods will be commensuerable; though the act be short, yet the heart is not short; the heart of an upright man is as full of obedience, as Gods Commands are of righteousnesse: and he strives to come up fully and wholly to the Will of his God. Mr servant Caleb hath followed me fully, Numb. 14. 24. They seek him with their whole heart, Psal. 119. 2. They are perfecting holiness in the fear of God, 2 Cor. 7. 1. Let us go on to perfection, Heb. 6. 1. They go from strength to strength, Psa. 84. 7. I strive if by any means, &c. Phil. 3. 11.

O Christians! This perfect walking with God, this becomes the people of God; and this is most pleasing to God, when your hearts indeed are set on God, and let out for God, and continually set on the Word of God; when your wayes are still the wayes of God, and your works the works of God, and your paths the paths of God: when there is no way of wickednesse wherein you may be found: and when there is no path of holinesse and righteousnesse wherein you are not to be found: when you love your God with all your hearts, and serve your God with all your might: when you would not willingly do the least evil, but fear it; nor knowingly omit or neglect the greatest duty, but assay and com­ply with it: when your weaknesses are your griefs, and the highest pitches of holinesse are your desires and aimes: when though you fall, yet you will rise; and when you have got some ground, you must still go further: when you are exactly careful to do your utmost in the fruits of righteousnesse, and give glory to God alone; when you study your services, and his praises alone, this is to walk uprightly, this is to be perfect with your perfect God, this is to be whol­ly his, as he is wholly yours; this is to bestow all on him, who bestowes all on you; this is to value the enjoyment of your God alone, as a sufficient por­tion and satisfaction that you need not at all to swerve from him, and this is to count your God most worthy of your hearts, and of your lives; this is the honour of your Covenant-Relation, the delight of your God, the beauty of your lives, the path of your peace, the joy of your conscience, and the fore-runner of your glory.

5. You who are the people of God, should walk without inordinate care before Walk without inordinate care before your faithful God. your careful, faithful, never-failing God. Matth. 6. 31. Take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be cloa­thed? Verse 32. For your heavenly Father knoweth you have need of all these things. James 5. 7. Cast all your care on him, for he careth for you.

I will tell you what your inordinate cares for the things of this life Inordinate cares are Your burdens. are.

1. They are your burdens: David calls them so, Psalme 55. 27. They sit more heavy upon your spirits, than your wants do; they are like the guilt of sinne in the conscience, which makes us to go heavy all the day long.

[Page 98] 2. They are vexations. They pierce us through with many sorrows. 1 Tim. Your vexati­ons. 6. 10. Scratching, tearing, wounding thornes, as our Saviour calls them.

3. They are vanities: As the King of Assyria distressed Ahaz, but helped him not at all: so our inordinate cares are are fruitful troubles, but fruitlesse They are va­nities. helps; They cannot adde one cubit to our stature, Matth. 6. 27.

4. They are Indec [...]rums; fit for Heathens who know not God; nay, unfit They are In­decorums. for Christians who know and also enjoy God for their God.

5. They are dishonours unto you and unto your Relation; As if God were worse than an Infidel, that he will not provide for his own They are dis­honours. houshold.

6. They are very sins; they justle aside the glory of the Covenant, and the fide­lity They are very sinnes. Twelve things in respect of God to remove our cares. His sufficiency and sufficiency of divine providence.

But to let these things passe, I beseech you who are the people of God, to remember and consider twelve things in respect of your God, to remove your cares.

1. His sufficiency. He is able to supply all your wants, and to succour you in all your distresses.

2. His Omnisciency: He knowes every want and strait that lies upon you; as Omnisciency. all his works, so all your wants are known unto him; He knows that you have need of all these things.

3. His Authority: The earth is the Lords, and the fulnesse thereof; Authority. All the creatures, and all your helps are in his hands, and depend on his Command.

4. His Willingnesse: He is willing to do you good, or else he had never promi­sed Willingnesse. all good unto you; he is your Father.

5. His Engagement: He binds himself by Covenant to supply you. He must Engagement. wrong himself if he should forget you.

6. His tendernesse: His love (as you have often heard) is more to you than Tendernesse. all the world.

7. His Bounty: He hath given you Christ, and grace, and will give you glory; Bounty. and how shall he not with these give you all other things!

8. His Fidelity: He is faithful who hath promised; he never yet brake his Fidelity. word, or did fail his people.

9. His extent of undertaking for all your life long: I will never leave thee, nor forsake thee, Heb. 13. 5. His extent of undertaking for us all our life. The accounts of his careful proyisions. His underta­king for our posterity.

10. The accounts and reports of his careful provisions, by his own people, and their opinion of him. Gen. 48. 15. The God which fed me all my life long unto this day, said Jacob. Psal. 37. 25. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his [...]eed begging bread.

11. God undertakes even for your children and posterity also, and is it likely that he will fail your selves? The generation of the upright shall be blessed, Psal. 112. 2. I will be thy God, and the God of thy seed after thee, Gen. 17. 7.

12. He doth good to his enemies, therefore he cannot forget his friends; If he feeds the dogs, surely he will feed his children; If he provides for the Ravens, His doing good to his enemies. surely he will provide for his people.

6. You who are the people of God, should walk without inordinate feares, Walk without inordinate fears. even upon this account, because you have God to be your God. Gen. 15. 1. Fear not Abram, I am thy shield, and thy exc [...]eding great reward. Isa. 41. 10. Fear thou not, for I am with thee; Be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will u [...] hold thee with the right hand of my righteousness [...]. Isa. 43. 1. Fear not, for I have Redeemed thee, I have called thee by name, Thou art mine. Verse 2. When thou passest through the waters I will be with thee, and through the rivers they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flames kindle [Page 99] upon thee. Verse 3. For I am the Lord thy God, the holy One of Israel thy Saviour.

There are seven fears against which the Covenant-Interest should secure the Our Covenant interest should secure us against hearts of the people of God.

• 1. A fear what man can do.
• 2. A fear what Satan can do.
• 3. A fear what God will do.
• 4. A fear what we our selves shall do.
• 5. A fear what ours shall do.
• 6. A fear what the Churches of Christ shall do.
• 7. A fear what death may do.

1. Your Covenant-interest and relation should secure you against the fear what The fear of what man can do. man can do; Psal. 118. 6. The Lord is on my side, I will not fear what man can do un­to me.

We are sometimes afraid of the power of man, and why are we so? I, even I am he that comforteth you; who art thou, that thou shouldest be afraid of a man that shall die, and the sonne of man, that shall be made as grasse? And forgettest the Lord thy Maker, Isa. 51. 12, 13.

Of the rage and fury o [...] man! and why are we so? Thou hast feared continu­ally, because of the fury of the oppressor, as if he were ready to de [...]roy; And where is the fury of th [...] oppressor? Isa. 51. 13. Surely the wrath of man shall praise thee, and the remainder of wrath sh [...]lt thou restrain, Psal. 76. 10.

Of the plots and combinations of men! and why are we so? Say ye not a con­federacy to all them to whom this people shall say a confederacy; neither feare ye their fear, nor be afraid! Sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread; and he shall be for a Sanctuary So in verse 9. Associate your selves, O ye p [...]ople, and ye shall be broken in pieces, &c. Verse 10. Take counsel together, and it shall come to naught, speak the word, and it shall not stand, for God is with us.

2. Your Covenant-interest and relation should secure you against the feares Against the fear of what Satan can do. of what Satan can do. You are many times exceeding afraid of the dreadful power of Satan, as if he might command you, and force you to such sinful thoughts, and sinful acts which make your hearts to tremble; you think he is too strong for you, and you shall never be able to withstand him any longer, and your hearts are almost crushed and sunk with fear of Satans power; but what [...] Satan do? Nil potest diabolus [...]isi missus vel permissus, He is but a crea­ture, and he is a wicked creature, and he is a conquered creature, and he is a chained creature, and he is a cursed creature. Christ hath conquered him, and therefore you shall conquer him: all the victories of Christ do reach unto you; God doth chain him, and restrain his power and working, Thus far he shall go and no farther; God will give you grace sufficient to resist, and with­stand him, and will not suffer you to be tempted above your strength, and at last, yea shortly, will bruise Satan under your feet. Grea [...]er is he that is in you, than h [...] that is in the world. He Rules the world which troubles and tempts you, but your God will not suffer you to be led into temptation.

3. Your Covenant-Interest and Relation should secure your hearts against the Against the fears of what God will do. feares of what God will do; You see sometimes great changes and alterations, and judgements in the earth, how terrible God is to the inhabitants thereof, what desolations he makes, how he shakes the mountains, and makes the hills to fall down at his presence, his fire burnes and consumes and goes on, and no man knows the power of his wrath, nor can say, when or where his in­dignation will end and cease; But in all the dark and dreadful dispensations of Gods providence, the people of God have no cause to fear, for he hath an hiding plac [...] from the storm for them, and his chambers of protection for them, untill the indignation be over; His eyes are over [...]e righteous: it shall sure­ly [Page 100] be well with them that fear before him: every thing shall work for good unto them: and should publique calamities involve you with other people, yet your God will either support you under them, or deliver you out of them, or tran­slate you into a better place and condition, free from all sin and misery, and trou­ble, into the place of eternal rest and happinesse.

4. Your Covenant-Interest and Relation should secure your hearts from the Against the fears of what our selves shall do. fear of what we our selves shall do: what will become of us in the latter end! we oft times fear that we shall never hold out, and persevere in the paths of righteousnesse, and we feare that providence will not hold out, that we shall not have enough to sustain us all our dayes; But why do we fear these fears? is not Christ the Finisher of our Fath, who is the Authour of our Faith? and will not God perfect the work which he hath begunne? and are we not kept by his power through Faith unto salvation? and hath he not promised that he will never depart from us? and to put his feare into our hearts, that we shall never depart from him? And as for an outward enough and sufficiency for all our dayes; alas, why do we fear future supplies, who live every day upon present mercies? Our God hath said that he will never leave us nor forsake us, and that bread shall be given us, and our waters shall be sure; Jesus Christ yesterday and to day, and the sa [...]e [...] for ever: so your God is an al-sufficiency for all times, in all times, and unto all times; there is no end of his goodnesse, nor of his care, nor of his love.

5. Your Covenant-Interest and Relation should secure your hearts against Against the fears of what ours shall do. the feares of what yours shall do, and what will become of them when you are dead; you have but little your selves, and shall leave lesse unto your children; But O that we had more faith, for then we should have less fears! but remem­ber a few things.

1. Be more careful what good you may do your childrens fouls, than fear­ful what good God will do for your childrens bodies; if your children be only your children, they are then heires of vanity and sinne, and misery; but did you take care to make them Gods children, they should be heirs of mercy and blessing.

2. Though you die, yet your God ever lives, whose care and bounty is not restrained to one person, or to one generation, but extends unto believers, and unto their seed after them. Gen. 17. 7. And thou art the helper of the fatherlesse, Psal. 68. 5. In thee the fatherlesse findeth mercy, Hosea 14. 3.

3. Though you cannot finde provision for your children after you, and there­fore fear, yet you may finde promises for your children, and therefore you should not fear; if you cannot leave them with a portion, yet if you can leave them with a promise of God, it may very well quiet and satisfie you: and this you may; Psal. 112. 2. The generation of the upright shall be blessed. Psal. 102. 28. The children of thy servants shall continue, and their seed shall be established b [...] ­fore thee.

6. Your Covenant-Interest and Relation should secure your hearts against the Against the fears of what shall become of the Chur­ches of Christ. feares of what shall become of the Churches of Christ, especially in times of he­resies and seducements, and of threatenings, and endeavours to subvert the Ordinances, and all Gospel Ministrations; And truly many do fear (in re­spect of these) at this time; but we should not inordinately fear in respect of them: for there are no people in the world, that have Christ so near them, and God so engaged unto them, as the Church. The foundation of the Church is too strong for the gates of hell; and the Church of God will alwaies be found a very burdensome-stone for all people; All that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together a­gainst it, Zach. 12. 3. And as for the Ordinances and Ministrations of Christ in his Churches, they shall continue as long as Christ hath a Church on earth; [Page 101] as long as the Covenant abides, a people of the Covenant shall abide, and as long as the people of the Covenant abides, the Ordinances for those people shall abide; no not all the corrupt opinions of men, nor powers of men shall ever be able to pluck the Sunne out of heaven, nor drive out the everlasting Gospel from the earth. If any thing should make us to fear the continuance of those amongst us, it is only our unthankfulnesse, and our unfruitfulnesse, and our contempt, and scorn of them.

7. Lastly, your Covenant-interest and relation, should secure your hearts a­gainst Against the fears of death. the fear of dea [...]h; you should not fear to live, not yet to dye, who have God to be in Covenant; for the sting of death is gone; it is taken out by the death of Christ, 1 Cor. 15. Death separates soul and body, but it can never se­parate you from the love of God, Rom. 8.

The Covenant holds beyond death; it doth not bring you only into a present enjoyment of God, but it is to bring you into a fall, perfect, and everlasting en­joyment of God in glory; the Covenant yields you the least part of your good, of your portion, of your happinesse in this life; the greatest and fullest portion of good promised unto you by God in this Covenant, lies in the arrears, in the reserves, in the full possession of the inheritance after death; and then why should you fear to dye, and go to take a full possession? why should you fear to dye, and to enter into the joy of your Master? why should you fear to dye, and go home to receive all the desires of your hearts, and all the eternal preparations of glorious blessednesse for your souls?

7. You who are the people of God, and have him to be your God in Covenant, Walk without offending God. you should walk without offending of him, and without displeasing or grieving of your good God. Mal. 1. 6. A sonne honoureth his Father, and a servant his Master. If then I be a Father, where is mine honour? And if I be a Master, where is my fear? friends in Covenant carefully avoid mutual offences and pro­vocations, you should fear the Lord and his goodnesse, Hosea 3. 5. Thou shalt fear the Lord thy God, Deut. 10. 20. Seeing that Thou our God hast gi­ven us such deliverance as this, should we again break thy Commandments! &c. Ezra 9. 13, 14. so seeing that the Lord is become our God, and hath delive­red us from wrath, and made us to be his people, should we grieve him by sinning against him! Grieve not the Spirit of God by whom ye are sealed unto the day of redemption, Eph. 4. 30. Walk worthy of the Lord unto all pleasing, Colos. 1. 10. It were an excellent height if we could say unto God, as he spake unto his people in Micah 6. 3. O my people, what have I done unto thee, and wherein have I wearied thee? So if we could say, O our God what have we done against thee, and wherein have we displeased and grieved thee!

There are nine sinnes which if they be found in the people of God, they do ex­treamely Sins much dis­pleasing God. Grosse trans­gressions. offend and displease their God.

1. Grosse transgressions; when their spots are not the spots of his children, Deut. 32. 5. Davids adultery displeased the Lord, 2 Sam. 11. 27.

2. Murmuring complaints against the dispensations of their God, Numb. 11. 1. Murmuring complaints a­gainst his dis­pensations. When that people complained, it displeased the Lord; [...] the Lord heard it, and his anger was kindled. ver. 4. They f [...]ll a lusting, and wept again, and said Who shall give us flesh to eat? ver. 10. And the anger of the Lord was kindled greatly.

3. Their manual divisions and contentions, and envyings, and evil-speakings, Mu [...]ual divisi­ons. and reproachings of one another, these dishonour themselves, and grieve the Spirit, and offend their Father.

4. Spiritual pride, and loftinesse of heart, being vainly puffed up with know­ledge, Spiritual pride. or any spiritual attainments and enjoyments, foolish boastings.

5. Carnal security, and carelesnesse of their hearts and wayes, and turning Carnal securi­ty. the grace of God into wantonnesse.

6. Ʋnfruitfulnesse and barrennesse under the Gospels Ordinances and Unfruitfulnesse. helps.

[Page 102] 7. Conformity unto the world, fashioning themselves thereunto, and com­plying Conformity unto the world. with the ungodly.

8. Lukewarmnesse of spirit in the cause of God, and of the truths of Christ, and of the power of godlinesse, suffering all these to be opposed and blas­phemed. Lukewarmnesse.

9. Particular unbeliefs and distrusts, as in Moses case, &c. when their faith Particular un­beliefs. hath a special call to honour God amongst people in difficulties, &c. These and some other sinnes, if found among the people of God, do exceedingly displease and grieve him; and therefore be you very watchful against them, yea, and against all Reasons why we should be watchful a­gainst all sin­nings. sinnings whatsoever; because,

1. Your God hath shewed you exceeding riches of grace and mercy: There is mercy with thee, therefore shalt thou be feared.

2. Your relation to so holy a God, should make you to fear all unholy actions; you should be holy, as your heavenly Father is holy.

3. Your receipts have been high, and your returns should be answerable; you have received favour, and Christ, and the Spirit, and hopes of heaven, and should you offend your God after all this! O what ingratitude (worst of ingrati­tude) were this!

4. You will extreamely darken your communions with God by it, and your hea­venly relation by it, your Sun will set at Noon day.

5. You will break up the peace in conscience, and conscience will lay hold on you from all your interest comforts received.

6. God doh usually correct and chastise his people in this life very severely and sharply for their disobedience.

8. You who are the people of God, should walk with all contentednesse and Walk with all contented­nesse and well-pleasednesse. well-pleasednesse of spirit, for you have God to be your God; saith David, Psal. 16. 5. The Lord is the portion of mine in eritance; and ver. 6. I have a goodly heritage: That man will be contented with nothing, who cannot finde content­ment in the enjoyment of all things.

There are three things which I desire you to take notice of. For,

1. That God is the portion of his people: Thou art my portion O Lord, Psal. God is the por­tion of his peo­ple. 119. 57. All the world is too low and too little to make up a portion for any one holy or godly man; he sets not out any estate as your portion but himself: If the Lord should say to a godly man I will give you all the world, and that shall be all your portion; O Lord, would he say, let others have that portion, but I be­seech thee give me thy self.

2. That God alone is portion enough; all-sufficiency is (questionlesse) a suf­ficient God alone is portion enough. portion; as Joseph said unto his brethren, Gen. 45. 20. (by the com­mand of Pharaoh) Regard not your stuffe, for the good of all the Land of E­gypt is yours; so may we say to all the people of God, Regard not, be not trou­bled so much for the poor stuffe of earthly revenues, for the all-sufficient God is yours. The Lord is my Shepherd, therefore I shall not want, Psal. 23. 1. He that wants nothing hath enough: I am thy shield, and thy exceeding great r [...] ­ward, Gen. 15. 1. H [...] [...]ho is secured from all evil, and is blessed with all bles­sings, certainly this man hath enough.

3. That your fruition of God for your God, sweetens any outward portion, be Out fruition of God sweatens any outward po [...]tion. it never so little; the little of earth with the enjoyment of God as loving, as reconciled, as accepting of us in Christ, as shining in his favour on our souls, as our God in Covenant; how satisfying, how delightful a portion is this! The small Ring with the rich Diamond, cannot that delight and please you!

Object. O but I have very little of these outwards.

Sol. A little of them is enough, much is but a superfluity, and is like the water that runs besides the Mill. Though but a little, yet It is enough. It is blest.

2. Your little is blest, it is the cluster of grapes with the blessing of the Lord; a little wholsome food is better than a feast that is poysoned; so, &c.

[Page 103] 3. Your little will last. As the Widows Oyle ran out still, and ran out so much It will last. as served to sustain her all the time of Famine, so God by little and little will pre­serve you all your dayes.

4. Though little in hand, yet still sufficient, and of the best in promise, which will There is suffi­cient in the promise. rain Manna down upon you all the time of your journying and travelling, untill you come to Canaan.

9. You who are the people of God, should walk with all humility before God, Walk with all humility before God. Micah 6. 8. What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

There are four goodly sights.

• 1. To see a pardoning God, and a mournful sinner.
• 2. To see a promising God, and a believing sinner.
• 3. To see a good God, and a thankful sinner.
• 4. To see a gracious God, and an humble sinner.

No people are raised so high as the people of God, and no people with such low­liness and humbleness as these.

To walk humbly, is to walk

1. With a sense of our own unworthhyness; I am not worthy of the least of all the With a sense of our own un­worthinesse. mercies, of all the truth, which thou hast shewed unto thy servant, said Jacob, Gen. 32. 10. Who am I, and what is my house, that thou hast brought me hitherto? said David, 2 Sam. 7. 18.

2. With a sense of our own insufficiencies: we are not sufficient of our selves to With a sense of our own insuf­ficiency. think any thing as of our selves, but our sufficiency is of God, 2 Cor. 3. 5. O Lord, I know the way of man is not in himself. It is not in man to direct his steps, Jer. 10. 23.

3. With a full acknowledgement of the grace of God, as the reason and cause of With a full ac­knowledgement of the grace of God. our all: By the grace of God I am what I am: And I laboured more abundantly then they all; yet not I, but the grace of God which was with me, said Paul, 1 Cor. 15. 10.

4. With a low opinion of our selves, as 1 Cor. 4. 6. That not one of you be puffed up With a low o­pinion of our selves. for one against another, verse 7. For who maketh thee to differ? and what hast thou that thou didst not receive. Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Why they should walk humbly. Because They are saved by mercy. Their enjoy­ments are the gifts of grace.

And there are five Reasons which the people of God have to walk humbly.

1. Because they are all saved by mercy, and brought into their high relation by the meere love of their God: In his mercy he saved them; and in your blood he set his love upon you, and said unto you, live.

2. Because all the great enjoyments which they have, they are the meere gifts of grace: Ye are called by grace, and justified by grace, and adopted by grace, and renew­ed by grace, and saved by grace.

3. Because you continually live in a dependance upon God. All your actings are in his strength, and all your communions with him are by his presence, and by his pow­er; They live in dependency up­on God. your graces, and your comforts, and particular abilities, would die in your hands, if he should but withdraw and leave you.

4. Because your God is a great God, and you are but Dust and Ashes before him: Their God is a great God. And besides that, he knows so much of you, that you have cause to be vile in your own eyes, and to lie low before him.

5. Because you do so little for so good a God: You make but poor returns in proporti­on They do so little for so good a God. to your exceeding great receits: your best performances and acts of obedience, are so short to his mercies, that you need mercy still to passe you by.

You should walk with all chearfulness, and gladnesse of heart, before your blessing Walk with all chearfulness. and blessed God, Psal. 100. 2. Serve the Lord with gladnesse, Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulnesse, and gladnesse of heart for the abundance of all things. O how chearful should your life be, who enjoy such a [Page 104] God to be your God: This enjoyment should be like a good conscience, which is a continual feast: yet God is my God, and Christ is my Christ, and mercy and glory are mine: Yea, it should make you exceeding forward and chearful in the services of your God: not calling them your burdens, but delights: you should rejoyce in him, and rejoyce to obey him, and delight to do his will, account it your meat and drink, and you should a bound in the work of the Lord.

11. You should be constant in walking before him: you should never be weary of him, nor of his works: you should think a short life too short for the serving, Be constant in walking before him. and the honouring of such a God: as the Martyr was troubled because he had but one life to part with for Christ; so should we, because we have no more lives, or no longer time of life to blesse and praise our good and gracious God: you should serve him in holiness, and righteousness all your dayes, Luke 2. Surely goodnesse and mer­cy shall follow me all the dayes of my life, and I will dwell in the house of the Lord for ever, Psal. 23. 6.

12. You who ate the people of God, should walk before him in all zeale, for the ho­nour of that God who hath so much honoured you, as to make you his Walk before him in all zeal. people. What shall I do for my God! you should deny your selves, and extend your selves, and improve all your gifts, and graces, and powers for the services of his glory; you should not count your time, nor riches, nor honours, nor lives dear unto you, so that you might honor and glorifie such a God as your God is, and is to you: you should speak, and pray, and study, and act, and enact for him, who is so good a portion, and will be your everlasting and blessed God.

SECT. XV.

Use. 4 THere is yet one Use more which I would make from the consideration of the happinesse of being the people of God in Covenant, and of enjoying God to be our God in Covenant.

And that Use shall be a Use of Exhortation, even unto them who are not (as yet) Exhortation to them that are not in Cove­nant with God; To get into a Covenant-re­lation. the people of God in Covenant; That they would not content themselves in that estate, to be Forrainers, and strangers, and enemies, but that they would begg, and strive to come into a Covenant-relation with God, that they would take him for their God, and submit themselves unto him as his people in Covenant.

Now this Exhortation I shall direct unto two sorts of sinners. 1. Unto such as to this day have obstinately refused to become the people of God. 2ly. Unto such who are troubled for their obstinate disobedience, and would fain become the peo­ple of God, but are afraid that God will never admit them into Covenant, that he will never be a God to them, &c.

1. Unto such who hitherto have obstinately refused to become the people of God, and to own God for their God in Covenant. What is the Almighty that we should serve Such as obsti­nately refuse this Covenant-relation. him, spake they in Job 21. 15. Who is the Lord, that I should obey his voice? said Pha­raoh, Exod. 5. 2. Let us break his bands asunder, and cast away his cords from us, Psal. 2. 3. They would not walk in his wayes, neither were they obedient to his Laws, Isa. 42. 24. I will poure out my Spirit upon you, I will make known my words un­to you: I called and ye refused, I have stretched out my hand, and no man regarded, ye have set at naught all my counsels, Prov. 1. 23, 24, 25. Moses refused to be called the son of Pharaohs daughter, Heb. 11. 24. This shewed his contempt of worldly honours standing in Opposition to the enjoyment of communion with the people of God. But many refuse to become the sons of God, and to become the people of God, although they hear of the infinite happinesse in being the people of God, and in the enjoyment of God to be their God; They look upon it as their great [Page 105] losse to part with their sinful lusts, and they look upon it as their exceeding preju­dice and disgrace to be counted the people of God, and they look upon it as their heavy burthen to be brought into the Covenant, and yeilding up themselves unto God alone.

For such a sort of ignorant and perverse people, I would pray unto God that he Considerations to awaken them. would open their eyes, and convince their hearts, and awaken them from the sleep of death. And if they be capable of any faithful counsel and advice, I would pre­sent a few serious Considerations unto them, which perhaps may perswade [...]h [...]m to hearken, and to desire to come into Covenant with God.

1. You are never able to stand out, and live under the Covenant of Works. There You are not a­ble to stand out and live under the Covenant of works. are but two Covenants which we must abide by; In one of them all men of necessi­ty must be found: either in the Covenant of Grace, or in the Covenant of Works; These are like the two Masters of whom Christ doth speak, that one cannot serve them both either he will hate the one and love the other, or else he will hold to the one, and despise the other. Matth. 6. 24. So no man can be under both these Covenants at once; if he refuse the one, he chuseth the other; and if he chu­seth the one, he refuseth the other: If you refuse to come into the Covenant of Grace, of necessity you remain under the Covenant of Works; and then you are as surely lost and destroyed, as you now live: for the Covenant of works condemns and curses the sinner (cursed is every one wh [...] c [...]ntinues n [...]t in every thing that is written to do it, Gal 3. 10.) And you are exceedingly sinful; the Law of God findes you so, and your own consciences testifie against you as so; Neither have you any way to escape that curse of the Law, nor the wrath of God revealed against all unrighte­ousnesse, and ungodliness, but in the Covenant of Grace (because there only a Saviour and mercy is to be found) but you perversely refuse to enter into that Co­venant with God. If you will not consent to a Covenant-rela­tion, you can­not e [...]pect the Covenant ad­vantages.

2. If you will not consent unto a Covenant-relation, it is but presumption to expect the Covenant advantages.

The Covenant advantages are the hopes and enjoyments of lovingkindnesse, of pardoning mercies, of the joyes of the Holy Ghost, of peace in conscience, of speci­al protection, of sanctified blessings, and of eternal glory and salvation. But these do necessarily presuppose a Covenant-relation (that is) That we must take God for our God, and become his people. For to none but these hath God ever promised, and on none but these hath God ever setled or intended to settle such choice blessings: For others God saith, What hast thou to do to take my Covenant into thy mouth, seeing thou hatest to be reformed? If you will have none of me, you shall have none of my mercies; and if you will not be my people, I will not be your God. Never deceive your selves with vain confidences, I will never pardon you, I will never blesse you, I will never justifie you, I will never save you: If the woman will not consent to marry the man, it is but a vain simplicity in him to presume of his interest in her estate, so, &c.

3. For any sinner wh [...] hears of this Covenant of grace, and yet excludes himself, It is exceeding folly to exc [...]ude our selves from this Covenant-relation. (as every one doth who refuseth to submit unto the terms of relation) this doth declare exceeding folly; O what folly is it to slight our only help, our only hope, our only remedy, our only salvation? To reject all happinesse, and our only happinesse.

Exceeding impiety: Certainly our hearts are unspeakably hardned, or are ut­terly and exceeding impiety. Atheistical, or hellishly desperate, that we care not though we loose our pre­cious soules, and forsake our mercies, and forfeit heaven: assuredly we have sordid thoughts of God, and of the happiness of enjoying God for our God, and of all that God promiseth to give, in that we refuse to be his people, and had rather enjoy our filthy and damning lusts. Their conditi­on is unspeaka­bly miserable, helplesse, and hopelesse.

4. Your condition is, and will be unspeakably miserable, helpless, and hopeless: And this appears in four particulars.

[Page 106] First, You will utterly deprive your soules of all hopes and pleas for mercy and glory.

Secondly, That you wilfully do this, though God treats with you in a way of mercy and grace, for mercy and grace.

Thirdly, That you now stand alone, and must do so in your accounts before God, without a Mediatour to answer for you; you alone must answer God for all your sins, and for all your abominations.

Fourthly, That God will magnifie the power of his wrath and justice upon you for despising of him, and of his grace, and of his mercy, and of all his glory, &c. of all sinners, you will fall under the heaviest condemnation.

3. Unto such who fain would be the people of God, but are afraid that God will ne­ver Such as would fain be in Co­venant, but fear God will not admit them; Should consider It is possible for them to be the people of God. admit of them into Covenant, that he will never be a God unto them.

To these I have six things to present, which I would desire them carefully to re­member.

1. Do not despaire, though as yet you find not your selves to be the people of Gods Covenant; it is possible for you to be his people; And there are three grounds to keep you from despaire.

1. One because God hath made them to be his people which were not his people: which in time past were not a people, but are now the people of God; which had not obtained mercy, but have now obtained mercy 1 Pet. 2. 10.

2. A second, because God hath looked mercifully upon as grievous sinners as ye have been, and hath brought them into the Covenant, Ezek. 16. 6. When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live, yea I said unto thee when thou wast in thy blood, Live, verse 8. Now when I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea I sware unto thee, and en [...]red into a Co­venant with thee, saith the Lord God, and thou becamest mine.

3. Because you have an expresse promise that God will make you to be his peo­ple, which were not his people, Hosea 2. 23. I will have mercy upon her, that had not obtained mercy, and I will say to them which were not my people, Thou art my people, and they shall say Thou art my God.

2. Great sinners are not absolutely excluded from coming into this Covenant of Great sinners are not abso­lutely excluded. grace; O Sirs, this Covenant is only for sinners, and this Covenant contains an infinite Mediator, and super-abundant riches of grace and mercy, so that the Lord gets him a Name, and a praise, and an honour amongst all the Nations of the earth; and God in this Covenant doth promise to pardon abundantly, to forgive iniquity, transgression and sinne, to cleanse from all filthinesse, and from all Idols, and to pardon all iniquities whereby we have sinned, and have transgressed against him; Thou hast wearied me with thine iniquities, and made me to serve with thy sinnes; yet I, even I, am he that blotteth out thy trans­gressions for mine own sake, and I will not remember thy sinnes: Thou hast spo­ken, and done evil things as thou couldest; she is gone upon every high Moun­tain, and under every green Tree, and there hath played the harlot, and I said after she had done all these things, Turn thou unto me! So that it is not the greatnesse of former sinnes which make you utterly uncapable of being recei­ved into this Covenant: Though a mans sinnes have been high in their guilt, and multiplyed in the practice, and stretched out by many aggravating cir­cumstances, yet if now his soul doth mourn ovet them, and lament; if now he is willing to give a bill of Divorce unto them, if he sees his former abominati­ons, and loaths them, I dare assure him that God will take him into this Co­venant; the Covenant of grace and mercy is set open for him; Come in saith God, I will be merciful unto your Transgressions, and I will receive you graciously, your sinnes shall be mentioned no more.

[Page 107] 3. Though a sinner hath no deservingnesse in him, no worthinesse at all, yet he may be received into this Covenant of grace: When a poor sinner hears of A sinner that hath no worthi­nesse at all, may be taken into Covenant. all that goodnesse which God is, and which God will extend to such as will enter into Covenant with him, and of all those mercies and blessings, &c. O saith he, I shall never have this God, and I shall never enjoy these blessings! what am I but a very sinful creature, worthy to be excluded, and to be denyed, but unwor­thy to enjoy such a God, and to p [...]ake of such mercies; sinnes I have enough for which God may loath me, but worthinesse have I none, to give me favour and acceptance in the eyes of God.

S [...]l. Let me give answer to remove this fear and this vexation out of the heart of the troubled and doubting sinner.

1. A personal worthiness is not expected, nor imposed by God for admission in­to A personal wor­thinesse is not expected for ad­mission into this Covenant. this Covenant; he never said to any sinner, If you be worthy of mercy, then I will shew you mercy; and if you be worthy to enjoy me, then I will be your God. Never did this come into the thoughts of God to make a new Covenant upon termes of worthinesse on our part; nor in any one place of Scripture hath God let fall such a passage, or such a heavy condition upon the sinner; for then no sinner could ever have had any hope of coming into this Covenant; sinfulnesse and un­worthinesse being necessarily inseparable.

2. A personal worthinesse is inconsistent with a Covenant of grace; for a A personal wor­thinesse is in­consistent with the Covenant of grace. Covenant of grace is a giving Covenant, and it is a freely giving Covenant; God loves you here freely, and he here forgives you freely: I will love them freely, Hosea 14. 4. I am he that blotteth out thy sinnes for mine own sake, Esay 43. 25. This were a strange thing indeed, that God should make a Covenant of grace to relieve the sinner against the Covenant of works, and yet should make our works the foundation and reason of his grace! No, saith the Apostle, There is a remnant according to the election of grace; And if by grace, then it is no more of works; otherwise grace is no more grace; but if it be of works, then it is no more grace, otherwise works is no more works. God admits not into this Covenant upon the reason and account of works, nor doth he let out the good of this Covenant upon any such account; this were not to advance his grace, but to destory his grace.

3. The acknowledging of our unworthinesse is more proper and answerable to The acknow­ledging of our unworthinesse is more proper to this Cove­nant, than a pleading out worthinesse▪ this Covenant, than a pleading or a fancying of our worthiness. I will go home to my Father, and say, Father, I have sinned against heaven, and against thee, I am not worthy to be called thy sonne: Mark, he comes home confessing his sinnes, and acknowledging his unworthinesse, and he was accepted and pitied, and embraced, and received, &c. O Lord, though our iniquities testifie against us, do thou it for thy Names sake; for our back-slidings are many, we have sin­ned against thee; so they plead: This indeed is the right posture for one who would be admitted into this Covenar, not to come like a proud Pharisee, but like an humble Publican, God be merciful to me a sinner; not to come as the Jewes did for one to Christ, he is worthy; but as the Centurion did unto Christ, I am not worthy that thou shouldest come under the roof of my house. O Lord, I have been a wretched sinner, and the greatest of sinners; I deserve nothing but wrath and hell; I beseech thee to look on me in mercy, for mercies sake pity me, for mercies sake own me, for mercies sake be my God, and make me one of thy people, &c. Merita mea misericordia tua, saith Bernard, my merits are on­ly thy mercies! Thou art the Lord meriful and gracious, O save me freely, ac­cept of me freely, &c.

4. It is not unworthinesse which hinders any from this Covenant, but unwil­lingnesse; It is not unwo [...] ­thinesse, but un­willingnesse which hinders from the Cove­nant. Not the want of deserts, but the want of an heart; for this covenant­ing is not a bargain, but a match, where willingnesse of consent is only insisted upon; My son (saith God) give me thy heart, and hearken unto me and your souls shall live; and if you be willing and obedient, ye shall eat the good of [...]he Land. [Page 108] If a mighty Prince should offer himself to match with a poor maid, alas, it is not worthinesse that he intends or expects, nothing doth he require of her but to be willing to take him; so when the Lord treats with sinners to come into Cove­nant with him, it is not their worthinesse which he articles about; all that he re­quires is to be willing to take him for their God, and to be willing to become his people.

4. Though a sinner finds in himself a wan [...] [...]f holy qualities, and many vile A sinner may come and be accepted into Covenant, though he find in himself a want of holy qualit [...]es, and many vile cor­ruptions. corruptions not yet mortified, yet he may come and be accepted into Covenant with God: If a poor sinner be willing to have his heart changed, though as yet he findes not that change: and if he be willing to have his sinnes mor­tified and subdued, though as yet he doth not finde them so: this sinner may come, and desire to be admitted into Covenant, and God doth not except a­gainst him.

Objection. When we are perswading sinners to come into his Covenant, O no, say they! they are afraid, and dare not come as yet; but could they once finde some change wrought in their hearts, and some power over their sinnes, and some strength to walk better before God, then they would hearken and come!

Solution. But do you indeed understand your selves or this Covenant of grace, that you thus argue and dispute your selves out of an interest in the Co­venant? I pray you whence doth grace come? out of what Spring doth it arise? would you be Gods unto your selves, before you take God to be your God? is your healing and salvation in your selves, or of your selves? In me is thy strength, saith God; Is it possible for the dead to quicken themselves? is not our change only from the Spirit of the Lord? and is not the new heart, and new spirit undertaken and promised in the Covenant? will you presume to give your selves, that which God only undertakes to give unto you?

Neverthelesse a few words for your relief. For,

1. The first gift which God gives unto sinners, is himself in Christ; He doth The first gift which God gives to sinners is himself in Christ. not first give you grace and strength against sinne, and then become your God; but first he becomes your God, and being so, he promiseth to give grace and glory to you; as communion with Christ is not precedent unto, but a subse­quent of union with him; y [...] have not the righteousnesse of Christ, and the redemption of Christ first, and after them the enjoyment of Christ himself; but first you have Christ, and after that you enjoy communion in all his benefits; So first God is your God, and then comes in all the graces of the Spirit, and pow­er against sin, and strength for new obedience.

2. God doth not expect that you should bring, but receive; not bring holinesse to him, and power to him, but receive holinesse from him, and power from God doth not expect that you should bring, but receive. him; Doth the Physician expect that his Patient should bring physick to him, or receive physick from him? Do we bring water to the fountain? no, but we do fetch it from the fountain. The Lord doth not impose this on you, that you should first make your selves holy, and then come into Covenant; but this is it which he saith, Take me to be your God, and I will make you holy, and I will subdue your iniquities: the giving, changing, strengthening, work­ing part belongs to God; the craving, the willing, the receiving part belongs to you. God is willing to give these, and if you be willing to receive these, This is enough for admission into Covenant.

3. To say all: The qualities of grace are not the necessary an [...]ecedents for en­trance The qualities of grace, and the fruits and consequents of the Covenant. into, but they are the gracious fruits and consequents of the Covenant. When you are brought into Covenant, then are all graces brought into your hearts; then if you seek unto your God, and trust on him, he will send forth his Spirit into your hearts.

5. The knowledge of God to be our God in Covenant, i [...] not prerequired before The knowledg of God to be our God in we take God to be our God in Covenant. I confesse some knowledge of God is [Page 109] prerequired, as this, That God is willing to take a sinner into Covenant; till Covenant, is not prerequired before we take him to be our God. this be laid in, the sinner will never close with God; but to know that this God is my God, this is neither prerequired, not is it possibl [...] for any sinner to attain unto this, before he doth take God to be his God in Covenant. Y [...]t is this an ordinary perplexity and hinderance with many broken-hearted sin­ners; O if we could but be assured that God were our God, then we would venture to come into Covenant with him! and did we know our selves to be his people, then we would close with him!

Beloved, For,

1. It is impossible to begin the Covenant with a reflexive act. Can any wo­man It is impossible to begin the Covenant with a reflexive act. know such a man to be her husband, untill she hath taken him to be her husband? Would ye build the top of the house before you have laid the foun­dation? Reflexive acts are the last acts; never are they the first acts in the Co­venant; Nay, it were a very delusion and falsehood, to know that God is your God, before you take him to be so: he is not your God, nei­ther are you his people, untill you consent to take him for your God.

2. The only way to know your interest in the Covenant, is to accept of the Co­venant: The only way to know your interest in the Covenant, is to accept of it. As to know that your sinnes are pardoned, the way to this, is to be­lieve the promise of pardon; and to know that Christ is yours, the way is first to receive and embrace Christ by faith: So the way to know that God is your God, is first to take him to be your God, to become his people.

6. God will refuse none from this Covenant, who are indeed willing to have God will refuse none from this Covenant, who are willing to have him to be their God. him to be their God in Covenant: as Christ spake in Revel. 22. 19. Whosoever will, let him come and drink of the water of life freely: so say I, Whosoever is willing to have God to be his God, and to close with God as God manifests himself a God in Covenant, let him come, God will be his God in Covenant.

Quest. How is that? will you say.

Sol. Thus it i [...] The Lord saith, I am God Almighty; I [...] the Lord, the Lord, graci [...]u [...], and merciful, long-suffering, abundant in [...] and truth, forgiving iniquity, transgression, and sinne; Will you accept of such a God to be your God? O with all our hearts! we are undone unlesse the merci [...]ul and gracious God be our God! And saith God, I am an holy God; I the Lord am holy; the Lord thy God is an holy God; I am of purer eyes than to be­hold sinne, I hate and abhorre it; and if you will have me to be your God, you must be holy as I am holy; your hearts must be holy, and your lives must be holy; you must be willing to renounce and forsake every one of your sinful lusts, and every one of your sinful wayes; Are you willing to be holy in all manner of conversation? if your hearts can answer to the Lord; O Lord! I have been a sinful wretch, and I have a sinful heart, which is the burden of my soul! I am content to be made holy, I beseech thee make me holy; I should blesse thee with all my soul, if thou wouldest be pleased to give thy ho­ly Spirit to me, if thou wouldest change my heart by thy renewing grace, if thou wouldest cleanse me from all my uncleannesse, if thou wouldest mor­tifie and subdue in me every sinful lust and affection; And saith God, I am the great and mighty God, the Lord of all, the Lord of Lords, and I give Lawes to all my people, and will be feared and obeyed, and I will have you to set up my Will for your Rule, and I will have you to do the work which I appoint you, and to walk only in such pathes of righteousnesse and obedi­ence as I require and prescribe.

Are you willing to receive the Law from my mouth? and to obey my win? and to do all that I command you? though men dislike it, and men reproach you for it, if now you can answer, O Lord we are willing, thus to take thee [Page 110] for our God, and in all these respects to be thine, then God will own you as his people in Covenant.

Quest. But O Lord, how shall we be able to compasse this, and to attaine all this?

Sol. Nay, that is not the question saith God, but are you willing thus to take me for your God? if you be cordially willing thus to take me, I will be your God, and I am your God; and according to my Covenant, I en­gage my self unto you, to give you holinesse, to change your hearts, and to give you mercy, to pardon your sinnes, and to give you grace and power to mortifie your lusts, and to give you strength to obey my Will, to walk in my Statutes, and to do them all.

O Sirs, this willingnesse, such a willingnesse as this to accept of God to be our God, this is accepted, and this is enough to enter you into this gracious Covenant with God; and truly, this willingnesse to accept of God to be your God, comes from God willingnesse, and Gods goodnesse, and Gods power, and Gods grace to make you to be his people; None have this willingnesse wrought in them, but those only whom God will take into Covenant with him.

Some are willing in their straits, to have the merciful God to be their God, but they are not willing to have the holy God to be their God. Some are wil­ling to have the gracious God, and the rewarding God to be their God, but they are not willing to have the commanding and ruling God to be their God; These indeed would not have God to be their God in Covenant; but if you find willing hearts in all respects to close with God, as he wholly and fully ma­nifests himself to be a God in Covenant, that he should universally form you up unto himself, fear not, come to him, he will certainly be your God.

SECT. XVI.

THe last Use from this discourse of the Covenant, shall be of direction, wh [...]t 5. Use. course any sinner should take that he may be brought into this Covenant of Direction, what course a sinner should take to be brought into this Covenant. grace; The necessity and happinesse whereof he hath heard so much.

The Directions which I would commend unto you for this, are these.

1. Go unto God, and beseech him to be your God, and to make you to be his peo­ple; Beg of God to be your God, and make you his people. for none can make God to be a God in Covenant unto him, but God him­self; and none can take God to be his God in Covenant, but from the strength of God alone. Hence it is, that as to the first entrance into the Cove­nant, we (for our parts) are rather passive than active; and are rather Cove­nanted than Covenanting; God must make us to be his, before we can come to be his; yea he must make us willing to be his, before we can be willing to be so; and therefore (if you have observed it) not only the making of a new Covenant is settled and raised by the gracious Will of God, but the bringing of us into that Covenant, doth totally depend upon the gracious and power­ful pleasure of the same God; I will be their God, and they shall be my people: As to bring in a sinner unto Christ, it is not sufficient that he is the effect of his purchase; but it is likewise required that he be the fruit of his conquest. Jesus Christ must by his Spirit rescue him out of the possession of sinne and Satan; So to bring a sinner into Covenant with God, it is not enough that the sinner lies within the intention of grace, but it is moreover requisite, that God do put [Page 111] forth the mighty efficacy of his grace to subdue the heart and will of the sinner un­to himself.

For the carrying on of this Direction, I would lay down six Po­sitions.

1. That there is not in any sinner a self-sufficiency to close with God in a way There is not in any sinner a self-sufficien­cy to close with God in Cove­nant. of Covenant; for as the Covenant of grace is a truth of meer supernatural Re­velation (no light of nature reveals it, or discovers it) so the bringing of the sinner into this Covenant, is a meerly supernatural work. There is nothing in the sinner actively to contribute towards it; nay, all that is in the sinner, is naturally averse and contrary unto it; his natural judgement doth reason against it, and contradict it; and his natural will doth resist and oppose it, unbelief being predominant in both; and therefore the work being only the work of a God, the sinner hath no way to take but to go to God to work his own work in him, and for him.

2. The heart of a sinner, how ever it be naturally averse to God, and to fall The resistance of the heart is conquerable by the power of God. in with him, yet the disobedience and resistance of it, is conquerable and sub [...]u­able by the Almighty power of God, with whom nothing is impossible, and for whom nothing is too hard; He can quicken the dead, and give sight to the blinde, and eares to the deaf, and deliver from the power of darknesse, and take away the heart of stone, and give an heart of flesh; And as it is in his liber­ty to forme creatures into what kinde of being he pleaseth, so it is in his power to make any creature yielding unto any part of his Will as he resolveth: he can abase the pride of mans heart, and break the hardnesse of mans heart, and heale the stoutnesse and the stubbornnesse of mans will, and turn it which way soever he pleaseth, and fashion it (by a Commanding Power) into the obedience of his own Will.

3. There is no sinner (for ought that I know, living under the Gospel) who No sinner li­ving under the Gospel, can in­fallibly con­clude he is ex­cluded from the Covenant. can infallibly determine it, that God hath peremptorily excepted against him, and absolutely excluded him from the Covenant; (that is) That God will never be a God to him, nor will he ever make him to be one of his people: Although at the present a sinner may certainly know that he is out of the Covenant, and he is none of his people; yet he doth not know that God will never be his God, and that he shall never be one of Gods people; because, First, God reveals no such thing. Secondly, God doth reveal that some who are not his people, shall yet be his people. Thirdly, God ordinarily calls them to be his people who were not his people. Fourthly, The times and seasons of that call are unknown to the children of men; even these seasons also doth God reserve unto himselfe, and keep in his own hand and breast; there­fore we should pray to God to bring us into Covenant; for who doth know what his purpose of grace may be, and what his thoughts of mercy are towards him?

4. The sinner, although he doth not know the secret intention of God, yet he Though the sinner know not the secret intention of God, yet he knows his gra­cious invitati­ons. doth know the gracious invitation of God; to leave his sinnes, and to believe in Christ, and to come into Covenant with him, and that he will shew mercy to him. Let the wicked forsake his way, and the unrighteous man his thoughts, and turn to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon, Isa. 55. 7. I think that there is no sinner living under the Gospel, but he lives under an external call; the Covenant of grace is (in some measure) made known unto him, and the glorious riches of mercy and grace, and he receives many a summons to come into Christ, to believe, to accept of God to be his God, and to be one of his people; and also he knows upon what gracious termes God is contented to be his God: Now, because God is plea­sed in and by the Gospel, not only to reveal the Covenant of grace unto sinners, but also to treate indefinitely with sinners, and to offer mercy, and life, and salvation unto them, if they will come [Page 112] [...] [Page 113] [...] [Page 112] in and accept of himself in Christ. Truely here is a very heartening, encou­raging ground at the least, to pray him to be our God, and to make us to be his people.

5. God himself doth propound this very way of prayer and seeking of him, as a means to find him to be our God, and to make us to be his people. When he God himself doth propound this way of prayer and see­king him, as a means to find him to be our God. sets out himself in relation to this Covenant-work in Ezekiel 36. from verse 25. to 36: he addes in verse 37. thus saith the Lord God, I will yet be enqui­red of by the house of Israel, to do it for them, &c. as if he should say, All this I promise to be unto you, and to do for you; and do you enquire of me, or pray unto me, and all this you shall receive from me, &c. So here in Isa. 55. having declared the Covenant which he would make with us from verse 3. to verse 6. and in particular, that Christ should have Nations runne unto him that did not know him; he prescribes this duty of praying and seeking of him, verse 6. S [...]ek [...]e the Lord whiles he may be found; and call ye upon him whil [...]s he is near; as if he should say, Thus graciously do I represent my self what I will be; therefore seek me, and call upon me, and I will be thus un­to you.

6. Nay, once more God doth promise expresly, that upon our praying he will God doth ex­presly promise upon our pray­ing [...]e will be our God. be our God, and that we shall be his people. And truly this puts the clearest light, and fullest life into this Direction; See a place for this, Zech. 13. 9. Th [...]y shall call upon my Name, and I will hear them; I will say, It is my people; and they shall say, The Lord is my God. But now remember one thing, that as prayer is a means for this work, so it must be a cordial and affectionate pray­ing; not a formal superficial, carelesse form, but the desires of the heart must be in that praying, and the fervency and wrestlings of the heart: If your hearts were but set on this, to have God to be your God, and to become his people, and if you did seek this with your whole hearts: O God I cannot be sa­tisfied untill thou art pleased to become my God, &c. the Lord would certainly answer the desires of your hearts.

2. If you would have God to be your God in Covenant, you must then break Break your Covenant with sinne. your Covenant with sinne.

There are two Covenants which are inconsistent with this Covenant of grace. 1. One is the Covenant of good works. 2. The other is the Covenant with bad works; If one will set up his confidence on his own good works, he makes void the Covenant of grace; and if one will set his heart upon his sinne, say­ing, I will not leave my sinnes, I love them, I will not forsake them; This man disables himself, he doth debarre and exclude himself; God will not be his God, he will not make a Covenant with him; and indeed this sinner will not make a Covenant with God.

There are three things which God stands upon if we will have him to be ours in Covenant.

• 1. He insists upon your wills; you must be willing to be mine, saith God, to be married unto me, to take me for your Husband.
• 2. He insists upon your hearts; you must love me, I must have your heart, your love must be mine.
• 3. He insists upon your service; you must be willing to obey and serve me; I must be your Lord, and you must be my servants.

But [...] one of these will be, if you keep up a Covenant with sinne: you will never be willing to be his, if you resolve to keep your sinnes; and you cannot love the Lord, if you love your sinnes; neither can you serve him, if you will obey sinne as your Lord; There is an absolute incompatibility for this, both on Gods part, and on your part, and on the Covenants part.

1. On Gods part; for he cannot nor will not make any agreement with un­righteousnesse, nor hold communion with any who will hold communion with [Page 113] darknesse; he is of purer eyes than to behold sinne; much more than to agree with sinne; it is contrary to his nature, it were dishonourable for him so to do, to admit a competition with that which he so much threatens; and which his soul doth hate and abhorre.

2. On our part; your hearts cannot be brought to hold up a Covenant with God, and yet to hold up a Covenant with your sinnes; you cannot love God, and that which is contrary to God; you cannot love sinne, and that which is contrary to sinne at the same time; for if you love the Lord, you will hate sinne; and if you love sinne, you will hate the Lord.

3. On the Covenants part; the Covenant of God is to change the sinful heart, it is to subdue iniquity, it is to cleanse us from all our uncleanesses, it is to make us an holy people [...]nto the Lord; so that of necessity you must resolve on it to break off your Covenant with sin, if you will have God to be your God in Covenant, 2 Cor. 6. 17. Come one from among them, and be ye separated saith the Lord, and touch not the unclean thing, and I will receive you, ver. 18. and will be a Father un­to you, and ye shall be my sonnes and daughters, saith the Lord Almighty: Mark this place, it shews expressely the way of coming into the Covenant; you must not make agreement with darknesse, nor with Idols, you must separate from them, you must have nothing to do with any uncleanesse, (that is,) you must resolve never to joyne your selves to any sinne, never to love or serve it; and then saith God, I will receive you; what's that? that is, then I will be your God, I will take you into Covenant, I will own you for mine, I will be a Father unto you, and ye shall be my sonnes and daughters: Are you sure that you will be so? yea, for thus saith the Lord Almighty, Ezek. 11. 18. They shall come thither, and they shall take away all the detestable things thereof, and all the a­bominations thereof, verse 19. And I will give them one heart, and I will put a new spirit within them, &c. verse 20. That they may walk in my Statutes, and do them, and they shall be my people, and I will be their God. Therefore examine your hearts what sinne lies there, which makes a breach, which keeps up enmity 'twixt you and God, and put it farre a­way, &c.

3. If you would have the Lord to be your God in Covenant, then judge your Judge your selves for your breach of Cove­nant with God. selves for your ancient breach of the first Covenant with him, and for your sins since that, and confesse your absolute unworthinesse to be admitted and received into another Covenant with him.

O when a soul comes to be afflicted for sinnes, and to acknowledge it self un­worthy of mercies, this soul is in a right posture for mercies. God made a Co­venant with us in Adam, and stated life upon us in case of obedience; but we presently brake Covenant with him, and proved unfaithful, and dealt treache­rously with him, fell off from him for a thing of naught, and all the dayes of our lives have we been sinning, and dishonouring and provoking of him, so that had we our desert, so farre might God be from accepting of us into a new Cove­nant, that he might justly condemn us for our transgressing of the old Covenant; if we did seriously and sadly review these things, till our hearts were humbled within us, and that we saw our life to be the free gift of God again, and that we stood at his mercy only to spare us and pity us, and accept of us; and in this posture come to God, and cry out, O save me for thy mercies sake: Lord, I have undone my self, I have left thee, I have lost thee, I have dealt unfaithfully with thee, I have sinned exceedingly against thee, I have gone farre from thee; yet I come back to thee; I hear thou art a merciful God, though I am a sinful wretch; I hear that thou art a gracious God, though I am an unworthy sinner; I hear that thou hast made a new Covenant to relieve and succour them who have violated the first Covenant; I hear that this Covenant is full of grace and mercy, and pity, and help, and happinesse; I come to thee to make peace with thee, to be recon­ciled unto me, to shew me favour; I perish if thou reject me; I live if thou ac­cept [Page 114] of me; I can bring nothing, I can challenge nothing; only thou sayst, That thou wilt have mercy on whom thou wilt have mercy; and may not a poor mise­rable unworthy sinner be made capable of thy mercy? may he not be received unto mercy? why else didst thou give Christ? why else didst thou set up a Cove­nant of grace? O Lord receive me graciously, and love me freely, and for thine own sake become my God, and make me to be one of thy people: Verily, this is a moving way, and this is a taking way, for God doth look upon the humble and con­trite spirit, and he will hear the desire of the humble, He will prepare their hearts, and cause his ear to hear, Ezek. 16. 61. Thou shalt remember thy wayes, and be ashamed, &c. ver. 62. And I will establish my Covenant with thee, and thou shalt know that I am the Lord.

4. If you would have God to be your God in Covenant, then you must get Get faith. faith; for God is a God in Covenant only with believers: and there are three degrees of faith necessary unto this work; one is a faith of acceptance; a second Three degrees of faith necessa­ry. is a faith of dependance; a third is a faith of reliance; I will explain my self in all these.

1. A faith of acceptance is necessary to put us into the Covenant, and to finde A faith of ac­ceptance. God to be our God; that is, we must have so much faith as to accept of Christ, and to unite us unto Christ; for in that union twixt us and Christ, in this relation of God to us is he to be found; By him we have accesse unto the Father, Ephes. 2. Out of Christ you shall never finde God to be reconciled unto you, nor to be your God: As to Christ, God first is a God in Covenant, and Father in Covenant; so to us, God becomes our God and our Father upon our being in Christ. Christ received the Covenant for himself, and for all who are his; he is as it were the head, and the principal in the Covenant; all his come into Covenant under him as in relation to him.

2. A faith of dependance upon Christ particularly for his great satisfactions A faith of de­pendance. unto God; that is, we must depend upon the blood of Christ, and by faith offer that up as a satisfaction for all our sinnes and transgressions which have all this while kept God and us at distance and difference; his blood is the sacrifice by which Gods justice is satisfied; and truly untill divine justice be satisfied for our sinnes, there is no hope of a Covenant to be made 'twixt God and us; and there­fore by faith look upon the blood of Christ, and offer up that blood by faith; Lord, here is the blood of the Covenant, here is the blood of Christ to satisfie for my sinnes, and to expiate my sinnes; now in this blood of his become my God in Covenant.

3. A faith of reliance upon the mediation of Christ as the atonement and A faith of reli­ance. peace, and reconciliation; Christ did make peace by his blood, and he did re­concile us by it, Colos. 1. 20, 21. And we who were sometimes afar off, are made nigh by the blood of Christ, Ephes. 2. 13.

I know not a more exact way to get God to be our God, than by getting into Christ, in whom alone our re-union with God is to be found, and by whom alone God and we are knit together again; not without cause is he called the Mediator of the new Covenant, who undertakes between God and us, (as you shall hear ere long) he undertakes to take away all which may keep up the difference 'twixt us, and he undertakes to present all which may make a reconciliation betwixt us; he doth make the way so open, and so clear, that our entrance into Covenant will certainly follow, if once we were possessed of him by faith; his blood being shed for the remission of our sinnes, and likewise to procure a reconciliation 'twixt God and us; and therefore above all things strive for faith to unite you to Christ, and then by faith plead out the reconciliation purchased by Christ.

5. Apply your selves unto the Ordinances of Christ▪ which are the means to work all these things in you, and particularly this faith which is so necessary, and so im­mediate Apply your selves to the Or­dinances of Christ. to our admission into the Covenant. Ephes. 1. 13. In whom you also trusted after that you heard the Word of Truth, the Gospel of your salvation; the Gospel [Page 115] is that Ordinance by which God makes known the Covenant of grace, and by which faith is wrought to bring us into Christ, and by him into Covenant with God, and by which our faith is so enlarged and confirmed, that at length we come to know that God is indeed our God in Covenant.

6. I will adde one direction more as an help to bring us into the Covenant, Seriously medi­tate, and taking of God to be our God; and that is a serious meditation of God himself, and of the nature of this Covenant of grace.

1. A serious meditation of God; there is nothing in him to discourage you Of God. from coming into Covenant with him; and there is all in him to encourage you.

1. There is nothing in him to discourage you from coming into Covenant with him: There is no­thing in him to discourage us. He doth not in this Covenant treat with you for any personal satisfaction, for the wrong which you have done him, neither doth he insist for any goodnesse that you should work in your own hearts, nor doth he except against you for any unworthi­nesse in you, nor doth he distinguish you away for the greatnesse of your former transgressions, nor yet doth deny you hope and accesse, although you have a long time denied him audience unto his gracious offers, nor doth he capitulate with you in your own name, but by a Mediator, who is most pleasing to him, and pre­valent with him.

2. There is all in and from him to encourage you to come into Covenant There is all in and from him to encourage you. with him; for he doth expresse himself to be a merciful God towards sinners; to be a gracious God to the sinners that come to him, to be a tender God easily moved at the tears and cryes of those who would be his people; to be a willing God to accept of you, and to close with you; and therefore he first makes known this Covenant, and he first offers to treat with you about this Covenant, and he makes the termes of agreement as fair as grace it self can frame them; and he out of his own cost provided and sent Jesus Christ to be both the Messenger of the Co­venant, and the Mediator of the Covenant; and besides all this, he affords unto you the Gospel to work faith in you, that so you may become the people of his Covenant; and moreover, he makes promises unto you of every thing which belongs to the making of a people to be the people of his Covenant; yea, and he promiseth his own Spirit to them that ask him, by whose mighty operation we come indeed to be his people. Truly a serious meditation of all this, might con­duce much to perswade our hearts to come in unto him, and take him for our God in Covenant.

A second meditation of the nature of this Covenant of grace, both as to the Of the nature of this Cove­nant; both, As to the com­position of it. composition of it, and to the happinesse in and by it.

1. This Covenant of grace is so modell'd and framed with as winning and alluring a way for sinners, as possibly can be drawn out by the wisdome of a kinde and good God. It is made with all advantages to the sinner, so that if there be any loosing or damnifying, it falls rather to God than to the sinner; all the expressions of it are upon the account of Gods grace. And it is made with such tender respects to poor sinners, that all the active part to make them to be the people of God is undertaken by God himself; he undertakes to make us to be his people, to give himself, to give Christ, to give his Spirit, to give a new heart, to give the Spirit of prayer, to give the Spirit of faith, to give pardoning mercy, to give all▪ O how might all this (if seriously and rightly meditated upon) melt in our hearts to God, and make us willing to take him for our God!

2. And as the Covenant of grace is framed to allure in the sinner, so when the sin­ner is brought in, it settles upon him the only true happinesse, and all true happiness And as to out happinesse in and by it. with certainty, and to all eternity. As soon as ever you take God to be your God, and are become his people, immediately is blessednesse settled upon you as your portion, and as your portion for ever: Psal. 34. 12. Blessed is the Nati­on whose God is the Lord, and the people whom he hath chosen for his own inhe­ritance. Psal. 144. Happy is the people whose God is the Lord▪

SECT. I.

1. THis Covenant is a New Covenant; I will make a new Covenant with It is a new Co­venant. the house of Israel, and with the house of Judah, Jet. 31. 31. Behold the dayes come, saith the Lord, when I will make a New Covenant with the house of Israel, and with the house of Judah, Heb. 8. 8.

In Scripture the word (New) is diversly taken.

1. Sometimes that is stiled New, which succeeds another; in Exod. 1. 8. there The several ex­ceptions of the word New in Scripture. It succeeds a­nother Cove­nant. arose a New King; in Acts 7. 18. this New King is called another King: In this respect this Covenant is a New Covenant, it succeeds another Covenant, a former Covenan [...] it follows the Covenant of works.

[Page 117] Quest. It may be argued Why the Covenant of works should be first, and the Co­venant of grace next?

Sol. We may be satisfied concerning this order: First, from the pleasure of The reason of the order of the two Covenants. God, that he would have it thus. Secondly, from the wisdome of God, who by this order glorifies his justice in the one, and his mercy in the other. Thirdly, From the capacity of man, who being at the first created righteous, was thereby fitted for a Covenant of works, and his created condition was unmeet for a Cove­nant of grace; but being fallen, his sinful condition became fit and meet for a Covenant of grace, and utterly unfit for a Covenant of works.

2. Sometimes that is stiled New which is wonderful, unusual, the like not It is a wonder­ful Covenant. heard of before; The Lord hath created a new thing in the earth, a woman shall compass a man, Jer. 31. 22. That a Virgin should conceive and bring forth a man-childe, this was a new thing, it was wonderful indeed, so Isa. 43. 19. Behold, I will do a New thing, I will even make a way in the Wildernesse, and Rivers in the Desart; this was a new work, (that is) wonderful and unu­sual; In this respect also is the Covenant of grace stiled New, (that is) it is a wonderful Covenant; how wonderful is it, that the Lord who was so exceedingly dishonoured, and injured, and provoked by sinners, should yet so infinitely con­descend to sinners, as to treat afresh with them, and to offer life unto them upon better and surer terms than before; and should promise such exceeding mercies, and give such a gracious Redeemer and Mediator!

There are foure things wherein and for which God will be eternally admired. 1. In making this Covenant of grace. 2. In giving his only Son for a Saviour. 3. In bringing any sinner to Christ, and into the Covenant. 4. In the glorify­ing of them that believe.

3. Sometimes that is stiled New, which is excellent and very necessary, John It is an excel­lent Covenant. 13. 34. A New Commandment I give unto you, that ye love one another; this Commandment is a new Commandment; that is, it is a rare, an excellent, a necessary Commandment; so Revel. 2. 17. To him that overcomes I will give a New name; that is, an excellent name, to be one of the sonnes of God, which is called a dignity, an excellent priviledge, John 1. 12. In this respect also is the Covenant of grace stiled New, it is an excellent Covenant, and very If it be con­sidered, necessary.

It is excellent, consider it either comparatively; no Covenant like unto this; Comparatively. that Covenant of works falls exceeding short of it; and that Covenant with na­ture for the preservation of common life, is not to be compared with it.

Or absolutely in it self; it is all of excellencies; an excellent love, an excel­lent Absolutely. Christ, the most excellent mercies, and the onely excellent hap­pinesse.

Or respectively unto us; our hopes, our helps, our comforts, our life, our Respectively. eternal life lies in this Covenant; all the good which we do enjoy, or can enjoy, or shall ever enjoy, all our springs are in it.

4. Sometimes that is stiled New, which is diverse from what it was before; It is diverse from the Cove­nant of works, and from it self. 2 Cor. 5. 17. If any man be in Christ, he is a new creature; that is, he is not such a creature as he was before; he is renewed, he is changed into the image of the glory of the Lord, 2 Cor. 3. 18. In this respect also is the Covenant stiled New, not only because it is diverse from the Covenant of works, (in the founda­tion and condition, and qualifications of the persons in Covenant) but also be­cause it is diverse from it self, in respect of the administration of it, after that Christ was manifested in the flesh, and died, and rose again; from the different administration it is called Old and New.

Now it appears with open face, without any vaile of legal Shadows and Cere­monies at all. God was in Christ reconciling the world unto himself; and God so loved the world, that he gave his onely begotten Sonne; and whosoever believes [Page 118] [...] [Page 119] [...] [Page 118] in him shall not perish, but have everlasting life. It is now like a new Lease fairely written over with a new hand, and new seals, and new witnesses: Though this Covenant be the same for substance in Abrahams and Moses time, yet (up­on the coming of Christ) it is new for the manner of administration; it hath not those seals of Circumcision and the Passeover, nor Sacrifices, nor Ceremo­nies, nor Types, and Legal Figures which formerly it had; it hath now the Medi­ator himself to deliver it, and his new seals of Baptisme, and the Supper, and is established after a new manner, even by the blood of Christ: and hath many new institutions and adjuncts, &c.

This is the Covenant which God makes with us, even a New Covenant, a Co­venant of life upon new termes, a Covenant which hath a new foundation, a Co­venant which hath new promises, a Covenant which hath a new original, and spring, a Covenant which hath a new way of claime and title, a Covenant which gives new hopes, and a Covenant which hath new seals and confir­mations.

Ʋse 1 Surely there is infinite reason for us poor and miserable sinners to bless the Lord even for this that he hath made all things New, and especially for making a new Blesse God for this New Co­venant. Covenant; had the Lord utterly left us, when we left him; had he held us to that first Covenant of works, and proceeded against us for the breach of that Cove­nant, we had every one of us for ever been condemned and lost; but he was plea­sed to make a new Covenant with us, where mercy is to be found for sinners, and a Redeemer for transgressors, and a Mediator 'twixt himself and us, and our lives may yet be found in his grace and love, and Christ, and all this springing from his own grace and love! What should oblige our hearts, and raise our thankful­nesse if this doth not?

2. Then there is no reason for distressed sinners to sink and despair, although they have been Covenant-breakers, and are never able to recompense God, nor There is no reason for sin­ners to despair. to raise up themselves; for this new Covenant is made for the refuge and support of such sinners: And herein God reveals himself to be a God forgiving iniquity, transgression and sinne, and to receive satisfaction for a sinner, though not from the sinner; I say for a sinner by a Mediator who hath likewise purchased reconci­liation and favour, and mercy, and salvation for us.

3. Not to refuse this Covenant, this new Covenant; for as it is said of Christ, Refuse not this Covenant. That there is no other Name given to us by which we must be saved, Acts 4. 12. so there is no Covenant but this new Covenant which can relieve and save a sinner: as it was with men in the time of the Deluge and the Ark, all that got into the Ark were saved; and all who entred not into the Ark were lost; so all who get into this new Covenant, they live and are saved; and all who enter not into this New Covenant, shall dye in their sinnes and perish.

SECT. II.

2. A Second propriety of the Covenant is this, it is a very perfect, plentiful, It is a perfect and plentiful Covenant. and rich Covenant. And this will appear we [...]her you will consider,

1. The Author of this Covenant. 2. Or the Mediator of this Covenant. 3. Or the Covenant it self. It appears, by The Author of this Covenant.

1. The Author of this Covenant, who therein sets out all his gracious fulness; here you shall finde him full of love, and therefore the Apostle calls his love, a great love, Ephes. 2. 4. and an exalted love; God commendeth his love towards us, in that whiles we were yet sinners, Christ dyed for us, Rom. 5. 8. And Saint John calls it a wonderful love; Behold what manner of love the Father ha [...]h bestowed upon us, that we should be called the sonnes of God! 1 John 3. 1. [Page 119] Nay, Christ himself calls it an unexpressible love. God so loved the world, that he gave his only begotten Sonne, &c. John. 3. 16. And the Apostle repeats the love of God as the character and pattern of all love; Herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitia­tion for us.

In mercy, in relation to this Covenant he is said to be rich in mercy, Ephes. 2. 4. God who is rich in mercy; nay, to have riches of mercy. Ephes. 3. 16. According to the riches [...]f his glory; nay, to shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus, Ephes. 2. 7. nay, to be exceeding abundant; 1 Tim. 1. 14. The grace of our Lord was exceeding a­bundant, abundant mercy, 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us a­gain to a lively hope; where sinne abounded, grace did much more abound, Rom. 5. 20. Sinne doth exceedingly abound by way of extension, and by way of in­tension, in practice, in degrees, and in deserts; but the mercy or grace of God, it doth over-abound; it is more than enough for the pardoning of the greatest sin­ners; yea, of all the sinnes of all his people; his mercy is like himself, infinite and unsearchable: And therefore the Church cryes out, Who is a God like unto thee? that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, &c.

In goodnesse; not only full of an essential goodnesse, (which is his own eternal and infinite perfection) but also full of a Covenant goodnesse; O how great is thy goodnesse which thou hast laid up for them that trust in thee before the sonnes of men! Psal. 31. 19. He is great in goodnesse, Nehem. 9. 35. He is abundant in goodnesse, Exod. 34. 6. How great is his goodnesse? Zach. 9. 17. The riches of his goodnesse, Rom. 2. 4. No good thing will he with-hold, Psal. 84. 11.

2. The Mediator of this Covenant; how full and rich is Jesus Christ? Of his By the Mediator of this Cove­nant. fulnesse do all we receive, he fills all in all: The Godhead dwells bodily in him, in him are all the treasures of wisdome and knowledge; there are the unsearch­able riches of Christ; he is a perfect Redeemer, and is able to save to the utmost.

3. The Covenant it self: There is nothing left out, and there is nothing which can be added unto it; the wisdome and goodnesse of God have made it a By the Cove­nant it self. compleat store-house and treasury of all the good, and of all the help which all the children of God have, do, or ever shall need. Here is grace, and here is glory; here is all things pertaining to life, and all things pertaining to godli­nesse; here is for the life present, and for the life which is to come; here are all sorts of comforts for the distressed, and all sorts of helps for the needy, and all sorts of defences for the exposed; here is the Sunne, and the Shield, and exceed­ing great reward.

Ʋse. This is an exceeding stay and comfort to all the people of Gods Covenant; other people are in want, and know not whether to go for help, or for any good; but This is stay to Gods people. you have a good God to go unto, and a good Covenant to go unto. Other people may know whither to go for this or that particular good, but they know not whith­er to go for all the good which they do need; they may go to one friend for coun­sel, and to another for almes, and to another for physick; but to whom can they go for mercy to pardon their sinnes, or for peace to ease their troubled souls? but you who are the people of God, you have a Covenant to go unto which con­tains all manner of good for all the conditions of your souls, and for all the conditions of your bodies. Here is mercy to pardon, and loving-kindnesse to comfort, and righteousnesse to justifie, and grace to sanctifie, and peace to qui­et, and glory to save; here is food for the body, and rayment, and safety, and blessing, and defence; here is all; others may give, and finde a little help, and a little comfort, and a little provision; but you have a Covenant to go unto which [Page 120] can give you all things richly to enjoy, abundant goodnesse, abundant compas­sions, abundant mercies, abundant love, abundant grace, abundant joy, abun­dant consolation, and abundant salvation; all things, all good things are trea­sured up in this Covenant, and there they are in their perfection; not one good without another, but all good together; not a little of one, and a little of ano­ther, but every good in perfection and fulnesse; a perfect God, and a perfect Me­diator, and perfect love and mercy, and righteousnesse, &c.

2. This is an exceeding encouragemtnt unto you under any wants, or in any And an encou­ragement in wants to go to God in faith. great distresses, to go by faith unto your God, who hath made a full and perfect Covenant with you. O thou distressed sinner, here is mercy enough laid up for thee, and here is peace enough, and goodness enough, and power enough, and grace enough, and help enough. God doth not promise unto you a little of his mercy, nor a little of his kindnesse, nor a little of the righteousnesse of Christ, nor a little of holinesse, nor a little of spiritual joy; Psal. 81. 10. Open thy mouth wide, (enlarge the desires of your hearts, you do not crave enough) and I will fill it, (I will plentifully answer, and satisfie you) Eat O friends, drink, yea, drink abundantly O beloved! Phil. 4. 19. My God shall supply all your need, according to his riches in glory by Jesus Christ. Heb. 4. 16. Let us come boldly unto the Throne of grace, that we may obtain mercy and grace to help in time of need; you have no cause to be dejected, either with the multitude of your wants, or with the depth and greatnesse of your distresses; nor have you any cause to doubt and fear the supply and redresse of these; for God hath made a full, rich and perfect Covenant with you; whiles there are answerable supplies, and super-abounding helps, and these in a Covenant, and for you, there is more reason to set your faith on work to fetch in the supplies, than to set your feare on work because of your wants; in all your distressed and needy conditions, be plea­sed to look on this Covenant, (seriously do so) bring your wants and distresses thither, and there shall you finde proper helps, and plentiful engagements; and now stirre up your faith to believe, and to take hold on God: Lord, here is the mercy which I need, and here is the exceeding riches of mercy which I do need, and here is the love, the great love, and here is the grace, the abundant grace, and here is the comfort, and the abundant comfort, and here is the strength, the greatnesse of that strength which I do need, here it is laid up for thee by me; I come unto thee in the Name of Christ, (whose I am) and I beseech thee abundantly to pardon me, to supply all my need according to thy riches in glory.

SECT. III.

3. A Third property of this Covenant, is, that it is a giving Covenant; Gen. 17. 2. I will make my Covenant between thee and me; in the Origi­nal It is a giving Covenant. it is, I will give thee my Covenant; as God spake unto Phineas, Num. 25. 12. I give unto him my Covenant of peace; so he doth give a Covenant unto his peo­ple, Isa. 42. 6. I give thee for a Covenant of the people, for a light of the Gentiles. Isa. 55. 4. Behold I have given him for a witnesse to the people; sur­vey In it, the Covenant all over, you shall finde it to be a giving Covenant in all the particulars of it.

God gives himself to be ours, therefore he is called our Husband, Isa. 54. 5. The husband gives himself to the wife, so doth God to us. God gives him­self to be ours.

And he gives Christ; he gave his onely begotten Sonne, John 3. 16. and Christ did give himself, Gal. 2. 20. He gives Christ.

[Page 121] And he gives his love, Cant. 7. 12. There will I give thee my love. His love. His peace Eternal life. His Spirit.

And he gives his peace. John 14. 27. My peace I give unto you.

And he gives eternal life. John 10. 28. I give unto them eternal life.

And he gives his Spirit. He will give the holy Spirit to them that ask him, Luke 11. 13.

And he gives the new heart, and the new spirit. Ezek. 36. 26. A new heart also will I give you, and a new spirit will I put within you. A new heart.

And he gives faith; Ʋnto you it is given to believe. Phil. 1. 29. By grace are Faith. you saved through faith. It is the gift of God, Ephes. 28.

And he gives repentance. Acts 11. 18. Then hath God given (or granted) unto Repentance. the Gentiles repentance unto life.

And he gives mercy. 2 Tim. 1. 16. The Lord give mercy to the house of One­siphorus. Mercy.

And he also freely gives us all things. Rom. 8. 32. He gives grace, and he gives All things. glo [...]y, Psal. 84. 11.

And he gives unto us exceeding great and precious promises, that by them we Great and pre­cious promises might be partakers of the Divine Nature, 2 Pet. 1. 4.

This Covenant is a Covenant of gifts; all that God promiseth in it, is given; and all that God requires of us is given; and all that we are to give again to God, is first given unto us by God. Reasons why it is so, from

And there are two reasons, why this Covenant is an altogether giving Cove­nant.

1. One is our universal brokennesse, and impotency, and insufficiency; our sin­ful Our universal insufficiency. fall hath so ship-wrack't and ruined us, that we have nothing at all left us; we are naked, and poor, and miserable, Rev. 3. 17. Without strength, Rom. 5. 6. Not sufficient of our selves to think any thing as of our selves, 2 Cor. 3. 5. What hast thou that thou hast not received? I Cor. 4. 7. Such a brok [...]n ves­sel is the sinner, such a self-undoing, and destitute creatures; like the Prodigal who spent all, and had neither bread nor rayment, nor shoes, nor any thing; and therefore his father must provide all, and give all; he must give him hou­sing, and he must give him rayment, and he must give him shoes for his feet, and he must give him meat to eat, and wine to drink. Where the creature is universally miserable, and utterly impotent, there must be nothing but giving; Mercy must give all, or the sinner is undone.

2. Another is Gods inten [...]ion and purpose in this Covenant, and that in the Gods intention and purpose in this Covenant. praise of the glory of his grace, Ephes. 1. 6, His intent in making this Cove­nant, is wholly and only to exalt himself, to proclaime his own glory; and therefore he will give all, and the sinner is to receive all, that all the glory and praise of mercy, of grace, of blessings, may be returned unto himself a­l [...]ne. Rom. 11. 35. Who hath first given to him? and it shall be recomp [...]nced unto him again. Ver. 36. For of him, and through him, and to him are all things, to wh [...]m be glory for ever, Amen.

Ʋse 1 If this Covenant be a giving Covenant, then the poor and needy may traf­fique at it. If it were a buying and selling Covenant (in proper sense) then Then the poor and needy may traffique at it. poor sinners must despaire; but it is a giving Covenant, and therefore poor sin­ners have hope; May not the poor (who keep no house of their own) yet go to the rich mans door where all is given?

When we survey our hearts and conditions, we finde a world of wants, and when we survey the Covenant, we finde a Heaven of supplies.

Objection. But then we fear, and dispute, and reason, But how shall we get this mercy, and gaine that blessing, and enjoy that help? We have no­thing, and we can bring nothing; the Well indeed is deep, but we have nothing to draw.

S [...]l. True, but yet God can give all, though you can bring nothing; and ac­cording [Page 120] [...] [Page 121] [...] [Page 122] to the tenor of this Covenant, He will give all, the greatest and the least; But will he give me food and rayment? yes, he will give you bread, and he will give you double cloathing.

O, But will he give me Grace? yes, he will give grace and glory.

O, But will he give me Christ? yes he will give his Christ, that greatest gift that ever was given to sinners; he is the gift of God; O but will he give me mercy to pardon my sinnes? and all my sinnes? yes, he will shew mercy, and will forgive all thy sinnes whereby thou hast sinned against him; O but will he give me Faith? yes, he will draw you to Christ, and put forth an Almighty power to make you to believe; O but will he give me another heart? yes, I will give thee a new heart, &c. O but I must pray if I would have these, and I cannot pray! why? and it is his Covenant to give you the Spirit of grace and supplication; Let these things quiet your sorrowful and troubled soules; There is enough in the Covenant for you, and all that is there, is to be given.

2. Be content to come and receive, seeing God is pleased in this Covenant to be Be content to come and re­ceive. giving: He is all upon the giving hand, and we should be all upon the rec [...]i­ving hand; The givi [...]g works is Gods work, and the receiving work is our work; he findes the gift, you must open your hand and take it. O what a bles­sed Covenant is this, wherein you may have all for asking and receiving! Mat. 7. 7. Ask, and it shall be given. James 1. 5. If any of you lack wisdome, let him ask of God that giveth to all men liberally, and it shall be given him. John 4. 10. If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee li­ving water.

Now there are four qualities, which if you could get them, you Which we shall do if we have these qua­lities. would then be content and willing to come unto God, and beg of him, and receive of him what he will give (and without these you will not do so.)

1. One is poverty of spirit; you must be poor in spirit: the poor man speaks Poverty of spi­rit. supplications, saith Solomon; It was poor Lazarus that came to the rich mans d [...]or; and it is the poor sinner (one who is truly sensible of his spiritual wants and miseries) who will come to the door of mercy, and cry out, O Father of mercies give me mercy! O God of grace give me grace! O give me Christ, &c. If you be rich and encreased, and stand in need of nothing (as Laodicea was) if you have enough of your own; if you think that you are righteous, and need not Christ, and need not mercy, &c. you will never come to God, and beg him to give you these.

2. A second is hum [...]lity of heart; a proud man scornes to beg, and scornes Humility of heart. to receive; he will not be beholding to any body; it is the humble man who will acknowledge mercy, and blesse for mercy, and beg for mercy, and be glad he may have mercy upon receiving termes. God gives grace to the hum­ble, and the humble are thankfully contented to receive grace from God.

3. A praying heart, will be glad to be receiving. A praying heart. Faith.

4. A fourth is Faith; Faith is a receiving grace; therefore believing is stiled receiving; To as many as received him, he gave this dignity to be th [...] Sonnes of God, even to them [...]hat believe on him. Faith receives Christ, and receives mer­cy, and receives love, and receives righteousnesse, and receives blessings, and receives all the gifts of God. Though God hath all to give, yet you have no hand to receive, untill you get faith.

3. Is the Covenant a giving Covenant? Is it such a Covenant wherein the Lord undertakes to give all the good mentioned therein? This then yields Comfort to the people of God. Hence they may conclude. manifold comfort to the people of God, who are in Covenant with him.

[Page 123] 1. If God undertakes to give all, then certainly he undertakes to finde all good for us; If he undertakes to give a Christ, he must finde out that He will find all good for us. Christ; and if he undertakes to give you mercy, he then must finde out that mercy, &c.

2. If God undertakes to give all, then he must finde all from himself, and And find all from himself. of his own; Men many times give away that which is none of their own; but God gives nothing but what is his own, but what comes out of his own stock and treasury.

3. If God undertakes to give all in the Covenance, then you shall be surely hel­ped; You shall be surely helped. you have good reason to expect it, for your Father hath all to give; How much more shall your heavenly Father give good things to them that ask? will not a father give to his poor child? Certainly your God is an infinite God, a most gracious and glorious God, and perfectly al-sufficient; he hath heaven and earth in his own possession; he hath all the good to dispose of which is good; he must needs be infinite in mercy, who can give all mercies, and infinite in grace, who can give all grace, and infinite in glory, who can give all glory, &c. For as this shews his infinitenesse that he hath all good to give, so this shews his perfection, that when he hath given all this, yet there is no diminuti­on made in his stock at all.

4. If God undertakes to give you all that is in his Covenant, then unquestis­nably Then he doth unquestiona­bly love you. he loves you. Indeed he gives many things to the wicked his enemies, whom he hares; but to undertake to give all the good in the Covenant, this proceeds from his great love, and from his special love; Doth not God love you, who is willing to give you his love? and to give you his Christ the Son of his love? and to give you all the graces of his Spirit, the fruits of his love? Then God will not deny the least mercies.

5. If God undertakes to give you all, even the greatest of mercies, can you reasonably imagine that he will stick with you for the least of necessary mer­cies and blessings? How shall he not with him, freely also give [...] all things?

SECT. IV.

A fourth property of this Covenant is this, It is a free or gracious Covenant; It is a free and gracious Co­venant. By grace are ye saved, Ephes. 2. 5. By grace are ye saved, Verse 8. Now our Lord Jesus Christ himself, and God even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, 2 Thes. 2. 16. Being justified freely by his grace, Rom. 3. 24. I will love them freely; Hosea 14. 4. Whosoever will, let him take of the water of life freely, Revel. 22. 17. I will give unto him that is athirst of the fountain of the water of life freely, Revel. 21. 6. He freely forgave them both, Luke 7. 42. The things that are freely given unto us of God, 1 Cor. 2. 12.

This Covenant is gracious or free in three respects. 1. For the constitution of Free in three respects. it. 2. For the reception into it. 3. For the donations from it.

1. For the exceeding framing out, or constituting of this Covenant, when For the consti­tution of it, in respect of was it? and with whom was it? and whence was it? All these will plainely demonstrate, that this Covenant is a very free and gracious Covenant.

1. Consider the time when it was made and set forth; why immediately upon The time when it was made. the fall; then when man-kinde had sinned and transgressed the first Covenant; then when God might have glorified his justice upon all sinners, yet then was the time that he promised this Covenant; The seed of the woman shall break, [Page 124] the Serpents head, Gen. 3. 15. Surely this must needs be gracious, then to set up a Throne of grace, when sinful man was to receive his sentence at the Bar of Justice.

2. Consider the persons with whom this Covenant is made; It was made not The persons with whom the Covenant is made. with fallen Angels, but with men; why not with them, as well as with us? no answer can be given but this of grace; I will be gracious to whom I will be gracious; and I will have mercy on whom I will have mercy; Nay, and why with fallen men at all? no answer can be given for this neither, but only the grace of God, and his own good pleasure; so it pleased him, and so it seemed good unto him.

3. Consider whence the making of this Covenant did arise; Did it arise from Whence the making of this Covenant did arise. any goodnesse in any man? O no, All the world was found guilty before God, and every mouth was stopped by reason of sinne, Rom. 3. 19. Or did it arise from any desire or entreaty of man? not at all; but as man first brought in sinne and death, so God first thought of mercy and life. He is found of them that sought him not, Isa. 65. 1. O Israel, thou hast destroyed thy self, but in [...] is thy help, Hosea 13. 9. The Lord set his love upon you to take you into Covenant, &c. because he loved you, Deut. 7. 7, 8.

2. For the reception into this Covenant, here the graciousnesse or freenesse of it For our rece­ption into it. will also manifestly appear.

Consider the persons taken or brought into this Covenant either absolutely in The persons taken into the Covenant con­sidered, themselves, or respectively in their dealing towards God, or comparatively with others; As to all these considerations, this Covenant is a very gracious and free Covenant.

1. Consider the persons now taken into Covenant, what they were is them­selves. In themselves. The Prophet tells you what they were, in Ezekiel 16. 3. Thy birth and thy Nativity was of the Lord of Canaan; thy Father was an Am [...]rite, and thy mother an Hittite. Ver. 4. Thy navel was not cut, neither wast thou wasted in water to supple thee; thou wast not salted at all, nor swadled at all. Ver. 5. No eye pitied thee to do any of these unto thee, to have compassion on thee; but thou wast cast out into the open field, to the loathing of thy person in the day that thou wast born. Ver. 6. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. Ver. 8. Now when I passed by thee, and look­ed upon thee, be hold thy time was the time of love, and I spread my skirt over thee, and covered thy nakednesse; yea, I sware unto thee, and entered into Covenant with thee, saith the Lord God, and thou becamest mine. Yea, and the Apostle tells us what persons they were, whom yet God took into Covenant. Titus 3. 3. We our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. Ver. 4. But after that the kindnesse and love of God our Saviour towards man appeared. Ver. 5. Not by works of righteousnesse which we have done, but accor­ding to his mercy he saved us. In these places we see that there can be nothing found in us, either as to our natures, or as to our works, which might move God to take us into Covenant; but enough in both for him to reject us; and yet notwithstanding both, he is pleased to enter into Covenant with us, and save us; This must needs be grace and mercy.

2. Consider the per [...]ons taken now into Covenant, in their former respective­nesse of state and actions towards God; The Apostle saith, That whiles we were In their for­mer respective­nesse of state and actions to­wards God. yet enemies, Christ dyed for us; And when we were enemies we were reconciled to God by the death of his Sonne, Rom. 5. 8, 10. Surely mercy shewn to enemies, must needs be free mercy; and to receive enemies into favour, this must be gra­cious favour; yet to do this to enemies even in thei [...] hostility, for God to take his enemies into his hands of mercy, and become a singular friend to them, e­ven in the time of their raging and fighting against him; this must needs be of [Page 125] grace. It was remarkable favour in David, to spare the life of Saul his enemies much more in God, not only to spare the lives of sinners and enemies, but to give them their souls and his Christ, and his mercy, and his salvation. You read of those in Acts 2. 23. they were men who had by wicked hands crucified and slaine the Lord Jesus; and verse 13. at the present were [...]king at the A­postles, as if they had been a company of drunkards; These men are full of new wine; Yet these men, and at this time, and in this posture, God laid hold on by his grace, and convinced them, and humbled them, and gave them faith, and brought them into this Covenant with himself, as you may see from verse 37. to 47. The like you read of Saul, when he was raging and waxing [...]d, and breathing out persecutions against Christ, and against the Church of Christ; Being in this woful wretched posture, the Lord takes hold of him, and left him not untill he had brought him into this blessed Covenant of grace and mercy.

3. Consider persons comparatively with other persons; you shall finde that the Comparative­ly with other Persons. taking of any person into Covenant is gracious and free; in comparing of per­sons with persons, ordinarily God passeth by those on whom we should six ad­miration, and look at some cause and reasons of pre-acceptation, and chooseth those, and brings in those in whom nothing at all is to be pre-supposed. Some­times he passeth by the greater persons, and takes in the meaner persons, he passeth by the wise, and takes in the foolish; he passeth by the mighty, and takes in the weak; he passeth by the noble, and takes in the base. 1 Cor. 1. 2 [...]. Not many wise after the flesh, not many mighty, not many noble are called. Ver. 27. But God hath chosen the foolish things of the world, and the weak things of the world. Ver. 28. and base things of the world, and things which are despised, and things which are not. Ver. 29. that no flesh should glory in his presence. So sometimes of persons, whereof some are more notorious and wicked, and vile, and others are not so abominable; he is pleased to leave the lesser sort of sinners, and to bring in the vilest of sinners; Publicans and Harlots were brought in in­to the Kingdome of God, when the superstitious and righteous Pharisees were excluded; Paul the chiefest of sinners was taken in, and others were left; Mary Magdalon was brought in, and others past by; and why doth God do this, but that men should acknowledge that it is no worthinesse of the sinne; that brings him in, nor any unworthinesse of the sinner that shuts him out? but all springs from the grace of God alone; that he brings not in any sinner upon his own account, but onely upon the account of free grace.

3. Lastly, the Covenant is free as to the dispensations and donations of it; what Free as to the dispensations and donations of it. is that? that is all that drops out of this Covenant; all that good flowing from it, and running down upon us, are only gracious flowings, only free bounties and gifts. The Papists talk of a meritum de congruo, whiles we are in the state of nature; and of a meritum de condigno, after we are in the state of grace. But we know no merit but that of sin which deserves damnation; and the merit of Christ which deserves salvation; All our standing, and all our expectation it the grace of God, that is the reason of all our enjoyments; God doth not give us Christ because we deserve a Christ, but because he is pleased freely to bestow Christ upon us; God doth not forgive our sins for our own sake, but for his own Name sake. God doth not love us for any thing in us, but he loves us freely, because he is pleased to love us; God doth not save us for any works of ours, but he saves us for his mercies sake; God doth not blesse us for our goodnesse sake, but he blesseth us only for his Christs sake, and his promises sake: God doth not justifie us for the sake of our own righteousnesse, but he justifies us free­ly by his own grace, through the Redemption that is in Christ Jesus, Ro­mans 3. 24.

Objection. But some may say, God is not free in doing of his peo­ple [Page 126] good, because he hath by promise bound himself to do them good.

Solution. I answer. 1. It was the freenesse of his grace to make all those pro­mises. 2. Though he bindes himself in promises to do us good, yet he doth not accomplish those promises upon the reason of our goodnesse or de­serts, but upon the account of his own mercifulnesse, and goodnesse, and graciousnesse.

Obj. But he promiseth many things conditionally, and lets them out upon such and such conditions, and herefore not freely.

Sol. I answer.

1. Every kind of condition is not opposite to grace, as I shall shortly demon­strate unto you.

2. Whatsoever condition he makes with his people for the enjoy­ment of any good, he doth freely give, and work that condition in them.

3. No condition on our part hath any reason of merit in it, which is the thing opposite to grace, but it is only a means by which we come certainly to enjoy that which God is pleased graciously to give; In this respect we are said to be justified by faith, and to be saved by faith, and yet we are also justified by grace, and saved by grace; Faith you see is put in as a condition, and yet it excludes not grace; Nay, because by faith, therefore by grace; for our faith and Gods grace can well agree, though Gods grace and mans deserts can never agree.

Now lets make a little Use of all this.

Ʋse. 1 Is the Covenant which God makes with us a gracious Covenant? O what cause have we poor and unworthy sinners to blesse God for all this! O Beloved! Blesse God for this. it is grace which is the life of this Covenant, and which is life to our souls; it is not all the love that is promised in the Covenant, it is not all the mercy that is promised in the Covenant, it is not all the holinesse that is promised in the Covenant, it is not all the comforts and joyes, and peace, and blessings which are promised in the Covenant, it is not that eternal life, and glorious salvati­on promised in the Covenant, it is not Jesus Christ, and all the purchases of Christ drawn into this Covenant; none of these, nor all these would be any hope, or any encouragement, or any life at all unto us, were the graciousnesse of the Covenant left out. If the Lord should say unto us, Here is the sweetest love that ever sinner tasted of, but you must deserve it; alas, then I cannot ex­pect it. Here is the precious Christ, the Authour of salvation, but you must de­serve him; alas then I shall never enjoy him; here is pardoning mercy to for­give all your sinnes, but you must deserve it; O then I shall never partake of it. As he said Tolle meum & tolle Deum, so say I, Tolle gratiam & tolle omnia; take away grace, and take away all; then take away Christ, and take away God, and take away mercy, and take away heaven, and take away hope, and take a­way all; the sinner is utterly lost upon any account, but that of grace only; it is this graciousnesse which makes him capable, and makes him hopeful; here is a loving God, and he will love you freely; here is a merciful God, and he will pardon you freely; here is a converting God, and he will receive you gra­ciously; here is a good God, and he will blesse you graciously, &c. Now the sinner begins to have hope, and begins to hearken; If there be a Covenant of grace, why should I despaire? If it be altogether gracious, if it be raised by grace, and published by grace, and admits and receives by grace, and lets out all by grace, there is yet hope that I may escape perishing, that I may be deli­vered, that I may find mercy and favour; grace looks for no worthinesse, and grace passeth by all unworthinesse, and grace may look on, and pity and help the greatest of sinners; blessed be God who hath sweetened all his mercies, and all his undertakings, and all his blessings, and all his givings, with freenesse and graciousnesse.

[Page 127] 2. Is the Covenant which God makes with with us, a free and gracious Cove­nant? then stand out no longer; be aliens to God no longer, be strangers to his Th [...]n stand out no longer. Covenant no longer; grace makes your way clear and open; it beats down all the mountains that did stand in your way.

It is said of Abraham, that against hope he believed in hope: so against all the unhopefulnesse from your selves, you should believe from the hopefulnesse in the Covenant of grace; yea, and above hope, believe in hope; when you con­sider the greatnesse of the blessings in the Covenant, they seem to be above hope; but when you consider the graciousnesse in the bestowing of them, they are now under hope; Ho, all you that hear me this day, hearken unto me; The graciousnesse of the Covenant will prove unto you either your sweetest sal­vation, or else your heaviest condemnation; if it doth not prove a strong en­couragement to bring you into the Covenant, it will certainly prove the hea­viest and bitterest aggravation upon you for standing out against the Covenant. O beloved, yet be serious and wise, and make in to God! you may be received graciously; your sins have been exceeding great, but the Covenant holds out more exceeding mercy joyned with more exceeding grace. Rom. 5. 20. Where sinne abounded, grace did much more abound; If you come in to God, his Co­venant is to forgive all your sins, and to forgive them freely. Your worthi­nesse is none at all, and yet you may come in, and God according to his Co­venant will love you freely; you may have all freely, a God, a Christ, love, mercy, forgivenesse, the holy Spirit, then new heart, the salvation of your souls free­ly. Therefore,

1. Refuse him not, and do not trifle away your precious souls, whiles you Refuse not Gods offer. have a day of grace, and a Covenant of grace tendred unto you to come in; Beware you refuse not him that speaketh, neither neglect so great salvation. God neither will, nor possibly can fall lower or easier than he doth with you in his gracious Covenant.

2. Fear not whether you shall be look't on, or received of God: he saith he will Fear not your acceptance. receive you graciously; If a company of poor men were envited by a rich man, Come and I will give you money, and receive and feed you freely, you shall have all your wants supplied freely, would they be afraid to accept the offer? Do not make another Covenant than God is willing to make with you; neither make any other Articles than God himself hath annexed unto this Covenant; he saith it is a gracious Covenant; say not you it is not so; he hath said he will re­ceive you graciously a say not you but he will not; he saith that he will love you freely, and justifie you freely, and save you freely; do not you say, But God will do none of these; O no! God is truth it self, and he will perform the truth to Jacob, and his mercy to Abraham, Micah 7. 20. Therefore fear not, but catch and take hold on this grace of God.

3. Come in and make thy supplications to God. Come in and confesse thy sins, Come in and make thy sup­plications to God. and thy unworthinesse, and cry out unto God in the Name of Christ, O Lord, I have sinned against thee, and I am unworthy to be made one of thy people; but yet look on me graciously, and bring me into the Bond of thy Covenant; Thou sayest thou wilt give all, and all freely; O save me freely, and love me free­ly, and justifie me freely! freely give me Christ, and freely give me faith, and freely give me mercy, &c.

3. Is the Covenant which God makes with us a gracious Covenant? Let all in Co­venant re­member, To be humble all their dayes. Then let all who are brought into Covenant remember two things.

1. To be humble all their dayes; you differ indeed from other men now, and you have a different relation from them, and different conditions from them, and different enjoyments from them, and different hopes from them; I, but who or what made you thus to differ? nothing in you, nothing of your own; you were in the same lump of sinne and confusion, and in the same common Rode [Page 128] of destruction with other men; it was the meer grace of God that made the diffe­rence; it was his free love, and his free mercy, and his free Spirit, and his free call, and his free giving of Christ unto you, and of faith unto you; therefore do not blesse your selves but grace; nor glory in your selves but in grace; was it not the root which bred and bare the branches? glory in the root, but do not glory in your selves; glory in the grace of God which is the only root of your lives, hopes, enjoyments, all.

2. Remember still that you are in a Covenant of grace. The Covenant is not That you are still in a Co­venant of grace a Covenant of grace only, whiles you are brought in, but it is a Covenant of grace after that you are brought in unto it; you could finde nothing to rest on before; nor must you finde any thing to rest on but the grace of God, after that you are got into the Covenant of grace; you shall find wants still, and weaknesses still, and unworthinesse still; but withal remember that you are un­der a Covenant of grace still; what's that? my meaning is, that God will still deal with you in a gracious way, and you may go unto him still upon his own gracious termes, and (as so) expect continual helps and supplies from him. Save me for thy mercies sake, said David. Receive us graciously, said the Church; As your admission into the Covenant owes it self wholly to the grace of God, so your pleading and expectations, and confidences must still look at the same grace; for as he loves you freely, so he blesseth you freely: and as he hath done you much good already upon gracious reasons, so he will continue to do you good, and good all your dayes upon the same termes.

O how vainly and simply do we trouble and disquiet our own souls, as if the gracious Covenant were sometimes free, and sometimes not free; that some of the things promised in the Covenant must drop out freely, and yet o­ther things must be pumped out by something of our own; that the lesser mercies are free, but the greater mercies must come off upon harder termes and condi­tions; that our coming into Covenant, this is all of grace; but our receipts from the Covenant, these are not so! truly these are many times our thoughts; but the Lord knows that the thoughts of man are vain, and these are so; for as we are found by grace, and made by grace, so we live, and are brought up by grace till we come to glory. And as our admissions into the Covenant are only gracious, so all our receptions are so, and must be so all our dayes, that God alone may have all the glory.

SECT. V.

5. A Fifth property of this Covenant, is this, It is an ordered Covenant, a well-ordered Covenant. 2 Sam. 23. 5. He hath made with me an ever­lasting This Covenāt is a well order­ed Covenant. Covenant, ordered in all things and sure: This Covenant is not a casual, sudden, rash, confused, indigested work, but it is an ordered work; it is made up­on the counsel, and wisdom, and love, and care of the infinite and perfect God, and still so managed and carried on.

There are five things which do shew that this Covenant is an ordered Cove­nant, and a well-ordered Covenant. As appears,

1. The adequate sutablenesse or answerablenesse of it to all and every one of the By the ade­quate sutable­nesse of it to all a sinners wants. sinners wants, and straits, and mis [...]ries, and necessities, and desires. Let any want whatsoever befall a sinner, let his strait and necessity be what it may be, yet here is an help, and here is a remedy, and here is a sutable succour for him in this Covenant. Do'st thou want a reconciled God? here he is; do'st thou want a Christ? here he is; do'st thou want faith, holinesse, patience, meek­nesse, [Page 129] love, any spiritual grace? here it is; dost thou want peace and rest, and ease, and joy, and comfort for a troubled conscience? here it is; dost thou want any thing which respects thy soul? here it is; or any thing that respects thy body? here it is; take any sinner under any want at any time of his life, the Covenant contains an answerable help, and therefore it is an ordered Covenant, and a well-ordered Covenant; that Common Wealth is well-ordered, where no wholesome Law, and no wholesome Remedy is wanting for the people.

2. The right placing of all persons, and of all things in this Covenant; By the right placing of all persons, and all things in this Covenant. things are well-ordered, when they are well-placed; a thing out of place is out of order; when the Master is in his place, and the servants in their place and the children in their place, now the family is rightly ordered. Now in the Co­venant all the persons are set in their right places; Christ keeps his place as Me­diator, and God the Father keeps his place as a Donor, and the believing sinner his place as a receiver; here it is revealed what Christ is to do, and what the Fa­ther will do, and what the believer is to do; and all things are set in their right place, not promiscuously and confusedly, but with an orderly regard unto sinners; every one hath a right proportion set out, every one hath a right portion set out; here is hope for one that despairs, and here is ease for one that is laden, and here is peace for one who is broken-hearted, and here is mercy for one that is peni­tent, and here is a Christ for one that hath faith, and here is redemption for one in bondage, and here is righteousnesse for one that is ungodly, and here is graci­ousnesse for one that is unworthy, and here is riches for one that is poor, and here is help for one that is needy, and here is strength for one that is weak, and here is balme for one that is wounded; mercy is well-ordered, and comfort is well-ordered; and a Mediator well-ordered, and righteousnesse well-ordered, &c.

3. The motions or workings of all things in this Covenant to the right end; The motions and workings of all things in this Covenant to the right end. when every thing acts to its right end, this shews a right ordering; now in this Covenant every thing works to the right end, which is to the praise and glory of Gods grace; God himself works for this, and Jesus Christ works for this, and every good thing given and received works for this, and every believer who is brought into Covenant works for this. Christ is given, and mercy is given, and grace is given, and glory is given, and because all is given, therefore all exalts the glory of Gods grace. Christ is the surety, and Christ is sent, and Christ dy­ed, and Christ made satisfaction, and Christ made peace, and Christ purchased all for the sinner, and this also exalts the grace of God towards sinners; the sinner is called by grace, and made a believer, and as a believer he receives all by grace, and he acts in the strength of grace, and is led on and preserved by grace, and what he is, he is by grace, and what he works, he works by grace, and what he hopes for, he hopes for by grace, and that which he rests on is grace, and what he mag­nifies and sets up, is not himself, nor any thing of his own, but only the grace of God.

4. All the good of the Covenant is dispensed in a right season; and this All the good of the Covenant is dispensed in a right season. also shews that it is a well-ordered Covenant: when things are out of time, they are out of order. If Snow or Frost should come in the time of Harvest, this would be disorderly; and if physick should come when the person is dead, this would be disorderly. Things are well-ordered, when they come neither too soon, nor too late, but in the very season when we need them, and when they will do us good: And after this manner are all the dispensations of this Covenant; they are let out, and come in the very time a [...]d minute of our [...]eed. When a poor sinner knows not what to do, then doth Christ appear, and then doth mercy appear, and then doth help appear: Isa. 41. 17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. 2 Cor. 6. 2. He saith I have heard [Page 130] thee in a time accepted, and in the day of salvation have I succoured thee; when Davids heart was overwhelmed and ready to faint, then God took him up and comforted him: And when the Church was as a woman forsaken, and grieved in spirit, then saith God, with everlasting kindnesse will I have mercy on thee; when Ephraim was ashamed, and even confounded, then saith God, My bowels are troubled for him, I will surely have mercy on him; when Paul was pressed above measure, and his own strength was found insufficient against Satans temptations, then he received an answer, my grace is [...]ufficient for thee. O beloved! thus is the Covenant ordered that you shall have mercy in the fit time, and help in the best time, and deliverance in the best time, and answers to your prayers in the best time; though you have not your desires presently answer­ed, yet your God is a gracious God, and therefore intends your good; and he is a wise God, and therefore knows the best time; and he is a faithful God, and therefore will lose no time.

5. This Covenant is so framed, that there is still a strong foundation It is so framed, that there is still a strong foundation of hope and confi­dence for a poor sinner. A foundation laid, For the admis­sion of poor sin­ners. For the impe­tration of all the good a sin­ner needs. of hope and confidence for a poor sinner; and by this it appears that it is a well-ordered Covenant; here is a firme foundation laid.

1. For the admission of poor sinners; If a Christ and Mediator, if mercy in all the abundance of it, if free grace in all the glory of it, may be esteemed a fair foundation for hope and confidence, here every one of them stands ready to make way for the sinner, I will satisfie for all his sinnes, and make peace for him, saith Christ the Mediator; I will forgive and abundantly pardon all his sinnes, saith the merciful God; I will love him freely, and receive him graciously, saith the God of love and grace.

2. For the impetration and assecution of all the good that a poor sinner doth need or can desire: For in this Covenant there is a Christ who merits all, and a God who promiseth to give all, and hath bound himself to perform all, and who rejoyceth over his people to do them good, and accounts it his praise and honour to accomplish and performe unto them all the good which he promiseth unto them, and puts them upon it still to call, and still to trust, and still to receive from him.

3. For the preservation and continuation of them in this Covenant; for the For the preser­vation of them in this Cove­nant. Lord hath sworn the everlastingnesse of it, and he gives all effectually to hold up and maintain an everlasting union and communion 'twixt himself and his people, and keeps them by his own power through faith unto salvation, and charges none other but Jesus Christ himself to look to them, and to keep them in his Name; and he undertakes this charge, and will fully execute it, and faithfully; and therefore as he conquers all the enemies of his servants, (sinne and Satan, and the world) so he furnisheth them with all graces accompaning salvation, and still strengthens those graces untill they come to receive the end of their faith, even the salvation of their souls; Ʋse 1 and surely this Covenant must needs be well-ordered, which o­pens a way to receive in poor sinners, and which hath reasons within it self, and Then the wis­dome of God is in this Cove­nant, as well as his goodnesse. Therefore do not displace the order God hath set in his Cove­nant. By interesting our selves in the benefits of the Covenant, before we inte­rest our selves in God. upon which the received sinner may with confidence plead for all good, and which will keep them for ever fast with God.

Is the Covenant of grace an ordered Covenant, and a well-ordered Covenant? then certainly the wisdome of God is in it, as well as the goodness of God: the goodnesse of God is in it, as to all the mercies and blessings wherewith this Covenant is furnished; and the wisdome of God is in it, as to the placing and disposing, and dispensing of all those mercies and blessings: Therefore take heed of displacing that order which God hath set in his Covenant; we do displace the order of the Covenant, and consequently do presume to correct the wisdome of God, when

1. We do apply and interest our selves in the benefits of the Covenant; before we do apply God himself, and interest our selves in him; to lay hold on his mer­cies before we lay hold on himself; to appropriate the purchase of Christ before [Page 131] we do embrace and appropriate Christ himself; this is to disorder and displace the Covenant, which first propounds God himself, and Christ himself to be recei­ved, and then the portion of all good things promised after this.

2. We do disjoyne the things in the Covenant which God hath ordered to come By disjoyning those things God hath put together. By expecting the gifts of the Covenant, without the reasons of the Covenant. By limiting God in the dispensations of his Cove­nant. together; as when we will have the mercy of the Covenant, but not the repen­tance of the Covenant; and the hope in Christ, from faith in Christ; and the promised salvation without the promised holinesse which leads unto that salvation.

3. We do expect the gifts of the Covenant, without the reasons of the Co­venant; upon the account of our goodnesse, and not upon the account of Gods graciousnesse.

4. We do limit God in the dispensations of his Covenant; in his answers, helps and blessings, to our time, and to our measure, and to our haste, and do not submit and leave these to the times of his wisdome and faith­fulnesse.

Ʋse 2 Is the Covenant of grace an ordered Covenant, and a well-ordered Covenant? then let no man ever think to enjoy God, or any good from Gods Covenant, but in that way which God himself hath declared; you must believe and re­pent, There is no en­joying God [...] in his own way. &c.

Ʋse 3 Is the Covenant an ordered Covenant? then doubt not of the enjoyment of mercy and blessednesse, you who are his people; but come with confidence unto your God, who hath ordered love, and mercy, and peace, and comfort, and His people should not doubt of the enjoyment of mercy. blessings, and happinesse for you.

SECT. VI.

6. A Sixth property of this Covenant, is this, it is a holy Covenant, Luke It is a holy Covenant. 1. 72. To performe the mercy promised to our fathers, and to remem­ber his holy Covenant. Dan. 11. 28. His heart shall be against the holy Covenant. Psal. 105. 42. He remembred his holy promise, &c. The Covenant is stiled holy in sundry respects.

1. In respect of the parties interested in the Covenant; viz. God and his In respect of the parties in­terested in it. people, both of them are holy; God is holy, he is an holy God, Josh. 24. 19. Holy, holy, holy, Lord God Almighty. Rom. 4. 8. His people are holy; that thou mayst be an holy people to the Lord thy God. Deut. 26. 19. The people of thy holinesse. Esay 63. 18. The holy people. Dan. 12. 7. To them that are san­ctified in Christ Jesus. 1. Cor. 1. 2. A holy Nation, a peculiar people, 1 Pet. 2. 9. The Temple of God is holy, which Temple ye are. 1 Cor. 3. 17. Although before we are brought into the Covenant, we are a wicked and unholy, defiled and polluted people; yet when we are brought into the Covenant, then we are made holy, we are changed and washed, and sanctified, and are made partakers of his holinesse.

2. In respect of the condition of the Covenant; faith (as you shall hear short­ly) In respect of the condition of the Cove­nant. is the condition of this Covenant, and true faith is a holy faith; building up your selves in your most holy faith, Jude ver. 20. Purifying their hearts by faith, Acts 15. 9. Which are sanctified by faith, Acts 26. 18. Faith unites us to the holy Christ, and to the holy God, and draws holinesse from Christ, and sets up that holy Christ in our hearts.

3. In respect of the matter promised in the Covenant; holinesse is one prin­cipal In respect of the matter pro­mised. thing promised in it. God doth promise to give his holy Spirit, Luke 11. 13. and to cleanse us from all iniquity, Jer. 33. 8. and from all unrighteous­nesse, 1 John 1. 9. and to refine us with refining fire, Mal. 3. 2. Hierusalem [Page 132] shall be holy, Joel. 3. 17. and to sanctifie us and purifie us; I am the Lord who sanctifies you, Lev. 20. 8. The God of peace sanctifie you wholly, 1 Thes. 5. 23. I sanctifie my self, that they also might be sanctified through the truth, John 17. 19. By the which will we are sanctified, Heb. 10. 10. The change of a sinful heart, the giving of a new heart, and a new spirit; the taking away the heart of stone, and the giving of an heart of flesh; the work of regeneration, and of renovation, these are expresly the matter in the Covenant.

4. The Author of this Covenant doth expresly command holiness; Be ye holy, The Author of this Covenant commands ho­linesse. for I am holy, 1 Pet. 1. 16. Speak unto all the Congregation of the children of Israel, and say unto them, ye shall be holy; for I the Lord your God am holy, Lev. 19. 2. Whatsoever things are pious, whatsoever things are lovely, &c. think on these things, Phil. 4. 8. This is the will of God, even your sanctifi­cation, 1 Thes. 4. 3. Having therefore these promises, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holinesse in the fear of God, 2 Cor. 7. 1.

5. This Covenant doth exceedingly encourage holinesse; Blessed are the pure The Covenant doth encourage holinesse. in heart, for they shall see God, Matth. 5. 8. Blessed are the undefiled in the way, Psal. 119. 1. Being now become the servants of God, ye have your fruit unto holinesse, and the end everlasting life, Rom. 6. 22. God is glorious in ho­linesse, Exod. 15. 11. The Saints are the excellent on the earth, Psal. 16. 3. Gather my Saints together unto me, those that have made a Covenant with me by sacrifice, Psal. 50. 5. This honour have all his Saints, Psal. 149. 9. He will keep the feet of his Saints, 1 Sam. 2. 9. The Lord forsaketh not his Saints, Psal, 37. 28. He preserveth the souls of his Saints, Psal. 97. 10. He deli­vereth them out of the hands of the wicked, ibid. The Saints shall judge the world, 1 Cor. 6. 8. When he shall come to be glorified in his Saints, 2 Thes. 1. 10.

6. All about the Covenant respects holinesse, and makes for holinesse; all that work of renovation promised in the Covenant, all that deliverance promi­sed All about the Covenant re­spects holiness. in the Covenant, is, that now we should serve the Lord in holinesse and righ­teousnesse; all the mercies promised lead to holinesse, to the love of God, to the fear of God, to repentance; all the glory and happinesse there promised, take in holinesse as a way thereunto; the Christ there is made unto us sanctifica­tion as well as redemption; the Spirit of Christ is there to sanctifie, and there to comfort and seal us; the two broad seals of the Covenant have holinesse written in them; baptisme is a Laver of regeneration, and the Lords Supper seals a further communion with Christ in his graces, in his life, and in his death, in his death, and in his resurrection; what shall I say? every Covenant Ordinance is instituted either for the begetting, or for the increasing and perfect­ing of holinesse. Nay, let me adde one thing more, every dealing of God with his people in Covenant, it is to further holinesse; his dealing in the way of pro­mises, is that by them that we might be made partakers of the divine nature. 2 Pet. 1. 4. His dealing with them in his calling of them to Christ, is that they might be new creatures, 2 Cor. 5. 17. His dealing with them by his Spirit, is that they might be born again, John 3. 3. His dealing with them by affli­ctions, is that their sinnes might be purged away, Isa. 27. 9. and that they may be partakers of his holinesse, Heb. 12. 10.

7. The Covenant is very strict against all unholinesse, against external unho­linesse It is very strict against all un­holinesse. in Conversation, and against internal unholinesse in affection or heart; 2 Cor. 6. 17. Be ye separate and touch no unclean thing. Jude ver. 23. Hating even the garment spotted by the flesh. 1 Thes. 5. 22. Abstain from all ap­pearance of evil. Rom. 8. 9. Abhorre that which is evil. Psal. 97. 10. Ye that love the Lord, hate evil. Titus 3. 11. The grace of God that bringeth salvation hath appeared to all men; ver. 12. Teaching us that denying ungod­linesse and worldly lusts; we should live soberly, righteously and godly in this pre­sent [Page 133] world. 2 Cor. 7. 1. Having these promises, let us cleanse our selves from all filthinesse of flesh and spirit. Gal. 5. 24. They that are Christs, have crucified the flesh with the affections and lusts.

Quest. Now if you should demand why God makes a Covenant which is thus Why it must be a holy Cove­nant. Because it must be sutable to his nature. holy?

Sol. I answer: first, because his Covenant must be sutable to his own nature, the which it were not, if it were not holy. His nature is holinesse it self, and he will never set up a Covenant to make us unlike himself.

2. He sets up a Covenant to shew and communicate his love unto us, and Else he could not communi­cate his love to us. therefore it must be a holy Covenant, to purge away our sinfulnesse, which he is of purer eyes than to behold, and which his soul hates.

3. He makes a Covenant with us, that he and we might have a commu­nion Else we cannot have commu­nion with him. together; that we might have fellowship with the Father, and the Sonne; but what communion can there be 'twixt light and dark­nesse?

4. He makes this Covenant, to restore us again, and to repaire his own The Covenant is to repaire Gods image in us. image in us, and to conforme us unto himself; but our conforming unto him, is by the transforming of our mindes, by changing us into his own image, from glory to glory, by making us holy as he is holy.

5. It would be infinite dishonour to God if his Covenant were not a holy Co­venant, Else it would be unworthy of him. it would not be worthy of him. God intended in making this Covenant to magnifie himself in praise and glory; but he should lose all praise and glory, if he had made a Covenant which were not holy, ot which would dispense with holinesse; unholinesse being the only dishonour to God, and the pulling down of his glory; God in this Covenant promiseth riches of mercy and grace, and glory to his people; but how absurd and dishonourable were it thus to do, if his people should continue a vile and profane, and sinful, and sensual people? if there were no difference 'twixt the precious and the vile.

6. He makes a Covenant and brings people into it, that so they may be Else not meet to be partakers of glory. made meet to be partakers of the glory that is prepared and shall be revealed; unlesse the Covenant were holy, and did work holinesse, we could never be fit­ted and prepared, nor made meet for a glorious enjoyment of God, and commu­nion with him; seeing that every one who hath that hope purifieth himself as he is pure, 1 John 3. 3. And without holiness no man shall see the Lord, Heb. 12. 14. And except a man he born again, he cannot see the Kingdome of God, John 3. 3.

Ʋse. 1 If the Covenant be a holy Covenant, then no unholy person hath as yet an interest in the Covenant. You are pleased in the having of all that mercy, and of Then no un­holy person hath as yet an interest in [...]he Covenant. all that goodnesse, and of all that graciousnesse, of all that happinesse in this Co­venant: O but you have no portion in God, nor in any of these, if you be unho­ly persons; for all unholy persons are out of this holy Covenant: I do not say that an unholy person is simply excluded from hopes of being brought into the Co­venant; but this I say, if a person still remain unholy, he is still out of the Co­venant, because all actually in Covenant with God are made holy, they have a new heart given unto them: There are two things shew persons are not in Co­venant.

• 1. Privative unholinesse.
• 2. Counterfeit holinesse.

1. Visible unholinesse shuts men out of this Covenant.

Now there are seven things which do shew that a man is (as yet) absolutely He is absolute­ly unholy. unholy.

[Page 134] 1. When his heart doth secretly loath the Majesty and presence of holiness; he Whose heart doth secretly loath the pre­sence of holi­nesse. Who loaths the generation of the Saints. Who can re­proach the beauties of ho­linesse. Who will ven­ture the losse of Gods favour, rather than for­sake his lusts. Who opposeth the Ordinan­ces, because they presse ho­linesse. Who counts it a disgrace to be holy. Who lives in open profaness. looks on holinesse as his enemy, that would rent off his heart from sinful lusts, which he doth infinitely prize and favour.

2. When he loaths the generation of the Saints; utterly declines their fel­lowship, and can by no means agree with persons of holinesse, even upon this ac­count only, because they are so, but opposeth, disgraceth, reproacheth them, and is glad if he can make them odious.

3. Who can reproach the beauties of holinesse, and offer despite to the Spirit of grace, making holinesse the peculiar object of his scoffs and mocks, and deri­sion, these are the Saints, the holy ones, &c.

4. Who will rather venture the loss of Gods favour and mercy, and the pro­mises of salvation, than that he will forsake his sinful lus [...]s and unholy wayes; hates to be instructed and reproved, and reformed.

5. Who therefore opposeth and would subvert and supplant all the Ordinances of Christ, because they press and urge holinesse, and because they discover and reprove unholinesse, and will not suffer him to go on quietly and desperately in pathes of profanesse and ungodlinesse; resists the Holy Spirit in his motions.

6. Who counts it a disgrace for him to be holy, or to be estee­med so.

7. Who lives in open profanesse, Sabbath-breaking, drunkennesse, perjury, ly­ing, &c.

2. Nay, not only visible and open profanesse discovers men to be out of the holy Covenant, but also formal and pretended, and counterfeit holinesse; for the Formal and counterfeit ho­linesse. Covenant is really holy, and all persons in the Covenant are really holy, and the Covenant promiseth and worketh in them not a seeming, not a counterfeit, but a real and solid holinesse.

Now there are six signs of a man who hath not real holinesse, but only a counter­feit holinesse. Signs of coun­terfeit holiness. Though he may do some holy duties, yet he is not hum­bled for former unholy doings. Though in outward pro­fession he seems to be holy, yet there is no re­newing work of grace upon his heart.

1. Though he be taken up with the performance of some holy duties, yet his heart was never throughly humbled for his former unholy [...]doings: His unho­linesse either in the long want of holinesse, or in the long opposition of holinesse, or in the long practices of unholinesse, never was a burden to his soul, nor lay hea­vy, never wrought trouble nor shame in him.

2. Though in his outward profession he seem to be holy, yet there is no re­newing work of grace upon his heart, his heart is not renewed nor changed, but hath the same old lusts still, and the same old love unto them, and delight in them. There is no difference 'twixt himself and himself, no warre at all, but all is at peace within him, which shews that he never had holinesse in truth; true ho­linesse will displace the affections, and change your souls, and make a separation and an opposition, &c.

3. Though the man seems to be holy, yet he will not be more holy; he hath got into his circle from whence you shall not stirre him; he hath put on his forme of holi­ness Though he seems to be ho­ly, yet he will not be more holy. which his wise fore-fathers left him, and who so is short of that, he counts him naught; and who so exceeds that, he counts him precise and vain-glorious; that man was never holy, who strives not to be more holy.

4. Though the man seems to be holy, yet he doth not cordially delight in holy Though he seems to be ho­ly, yet he doth not cordially delight in holy persons. He allows him­self in some way of wicked­nesse. persons; his companions if they be not profane, yet they are vain and empty, fruitlesse and helplesse to his soul: If a person be godly and holy indeed, then to except against this, and finde fault with that in him, shews his ungodlinesse is un­pleasing to him, and he is as weary of him, as the Israelites were of Manna.

5. Though he seems to be holy, yet he allows himself in some way of wicked­nesse, inpride or covetousnesse, or in uncleannesse, or some other sinful way, he holds it fast, and will not forsake it.

[Page 135] 6. Who cannot sit quietly under a soul-searching Ministry which strikes at superstition and formality, and hypocrisie; but would raise his heart to higher He cannot bear a soul-search­ing Ministry, principles, and better affections, and a more spiritual way of serving God, than a meer opus operatum.

O now this persons soul is stung; and have I not all this while known how to serve God? and must I now learn a new way to heaven?

Well, think of these things both sorts of you, for neither the one nor the other are interested in this Covenant of grace, which is an holy Covenant, but you are yet an unholy people.

Ʋse 2 Is the Covenant a holy Covenant? then behold the parting way, behold the reason why so few men are perswaded to hearken, and to enter into Covenant See the reason why so few en­ter into Cove­nant with God. with God; we stand wondring what the reason is or may be, that a company of sinners hearing of that infinite happinesse to be enjoyed in the Covenant of grace, and hearing of the manifold blessings comprized in it, of the joy unspeakable therein, of the peace that passeth all understanding, of the full forgivenesse of sinnes, and of the sweet manifestations of the love of the Father, and of the Sonne, and of the Spirit, and of the assurings of eternal salvation unto all the persons who enter into this Covenant; I say, we wonder that after all this, there are so few who enquire the way, or embrace the way of entring into such a Cove­nant where God makes over himself in such a gracious and glorious manner to his people; but here lies the stick, here lies the barre, here lies the great exception against the Covenant; viz. it is an holy Covenant.

Demand of persons, and if it were fit of every person here this day.

Would you not be the people of Gods love? would you have God to love your souls? yes, we would; and would you not be the people of Gods mercies? would you not have God mercifully to pardon all your sinnes, and all your transgressions? O by all means; and would you not be the people of Gods blessings? would you not have God to give you his love freely, and his mercy freely, and his Christ free­ly, and salvation freely? that we would:

What is that which hinders then? why, verily nothing but this holinesse; O but God will give this holinesse as freely as he gives his mercy, but we care not for it; O but God will give you riches of mercy with it, but we care not for it; O but it is the means to bring you to glory, but we care not for it; O but God himself is a holy God, and his people must be holy as he is holy, yet we care not for it; O but you shall never have God to be your God, nor mercy to be your mercy, nor Christ to be your Saviour, nor heaven to be your inheritance, unlesse you are wil­ling to be holy but we will not be holy.

Quest. It is a very considerable question, why of all the termes that God stands for, (in respect of the Covenant) this of holinesse is disliked? and of all the Why is the ho­linesse of the Covenant so much disliked. good things which God doth promise in his Covenant, this of holinesse only is excepted against; and of all the Attributes wherein God manifests himself to men, though they seem content and willing to imitate God in many of them, (as in love and mercy, and goodnesse, &c. yet they are so averse to the holinesse of God, which (if it be lawful to make comparison) is one of the highest glories of God.

Sol. Surely there are choice reasons to be given for this peculiar opposition and exception against holinesse.

1. One reason may be this, the nature of the sinner; he loves sinne, his Because of the nature of the sinner. heart is set upon it, he serves it, he is married unto it, he delights in it; now such a nature is an enmity against holinesse, it stands in a peculiar opposition and contrariety unto it; it is not subject to the Law of God, nor can be subject, saith the Apostle, Rom. 8. 7. so say I, it is enmi­ty against the holinesse of God, it is not subject unto it, nor indeed can be.

[Page 136] 2. Another reason may be this, The nature of holinesse; holinesse is that work The nature of holinesse. of God which utterly subverts the state of sinne, breaks down all the powers of it, crucifies the body of it, separates 'twixt the heart and sinne, changes the heart of the sinner, turns the love of sinne into the hatred of sinne, and the delights in sinne, into sorrow for sinne; makes us new creatures, will not suffer the sinner to enjoy his old lusts, and his old wayes, brings a new frame of Spirit, and a new course of life; it is absolutely contrary, and it is utterly destructive of the sinful condition, and straitly binds the whole man to the whole will of God; and all these things are grievous unto a natural man.

3. A third reason of it may be this, The obloquie and scorns, and reproaches, The reproaches and persecutions of the world against holinesse. and persecutions of the world against holinesse; the men of the world draw their arrows, and spit all their venome against holinesse, they hate it, and deride it, and opose it, and discounterance and defame it, and load it with all sorts of defa­mation; and car [...]al men love the world, and fear the world; they love the praise of the world, and the peace of the world, and the ease of the world, and the favour and opinion of the world; men must suffer reproaches and persecuti­ons, and troubles, if they will be holy; but they cannot suffer in their names, nor in their delights, nor in their profits, nor in their friendship, and therefore they will not be holy: I say no more to you but this, if you will not be holy, then you professe you will not be the people of God, and that you will not have God to be God, and he will not be your God, nor shall you be his people, and hence it follows that he will never shew mercy to you, nor peace to you, nor his salva­tion to you; get thee a portion wherein thou canst, but in him, but in his mercy, but in his Christ, but in his glory, thou shalt never have part nor portion.

Ʋse 3 Is the Covenant of God an holy Covenant? here then is lively comfort for all holy persons; let men judge of you as they please, and deal with you as they list, Comfort for all holy persons. and oppose you as they do, yet this is your comfort, God is your God, and you are his people.

Beloved! never dispute it, nor fear it, if you be an holy people, God is your God in Covenant; for, 1. Holinesse is in none but such as are in Covenant; 2. All in Covenant have holinesse wrought in them; holinesse is a Covenant gift, it drops only out of the Covenant of grace, and every one in Covenant resembles that God with whom he is in Covenant; he is holy, as his heavenly Father is holy; And let me tell you, if you have a share in the holiness of the Covenant, you shall have a share also in the happinesse of the Covenant; if the holy God be your God, then the merciful God is your God, and the loving God is your God, and the blessing God is your God, and the blessed God is your God, and the everlasting God is your everlasting God: Nay, let me settle this comfort yet closer upon your hearts, though as yet you want much in the degrees and measure of ho [...]inesse, yet if there be holinesse in truth wrought in you, be it never so little, yet if it be true holi­nesse, it is a true character that God is your God, and that you are his people in Covenant.

Quest. That is the thing which we so much fear, how may it be known! when there is yet so much rubbish of sinful corruption dwelling in us?

Sol. For answer to this, remember that there are six things which do shew that your holinesse is true holinesse, though it may be but weak and How may true holinesse be known. It takes off the heart from all sin. little.

1. True holinesse (though never so weak) it fetches off the heart from all sin, and sets the heart against all sin, it works in compliance with all sin; it takes off the heart from the love of every sin, and raises in the heart an opposition and conflict with every sin, though as yet it cannot expel all sin, yet it will oppose all sin; though as yet it cannot conquer all sin, yet it will conflict with all sin; the least degree of light opposeth all degrees of darknesse; as the least spark of fire is contrary to a Sea of water.

[Page 137] 2. True holinesse, though it can do but little, yet it is an universal conformity to all the Will of God. There is an answerablenesse 'twixt the whole Will of God, It is an univer­sal conformi [...]y to all the Will of God. and the least and weakest true holinesse; it approves all the holy and good Will of God, it sets up all the Will of God, it delights in all the Will of God, it strives to come up in all well-pleasing in all things to all the Will of God.

3. True holinesse is perfecting holinesse; though it be not perfect holinesse, It is perfecting holinesse. yet it is perfecting holinesse; it prayes, and heares, and looks up to the holy God to sanctifie us wholly, to pour out his holy Spirit, to make all grace to a­bound; it sets up the holinesse of God as a pattern, and strives for a fulnesse of holinesse; to be holy as he is holy, 1 Pet. 1. 15, 16. To purifie our selves as he is pure, 1 Joh. 3. 3.

4. True holinesse makes us to prize and love holinesse wheresoever we find it.; It makes to prize and love holiness where we find it. and the more holy, the more love; to love an holy God, an holy Christ, the holy Ghost, the holy Scriptures, the holy Sabbath, and all holy duties, all ho­ly persons, be they rich, or be they poor; be they useful to us, or be they stran­gers to us; holinesse loves all holinesse.

5. True holinesse is another nature, a divine nature; and makes the greatest It is another nature. change, and alteration in the soule, that it is capable of; It changes a mans heart, and life, service, will, affections, and all. The man is a new creature, and is changed into the Image of Christ, 2 Cor. 3. 18.

6. True holinesse is exceeding powerful: there is a mighty power in it; A It is exceeding powerful. man never is able to come up to the Will of God, Lord, what wilt thou have me to do? to deny himself, to hate every sinne, to love all good, to delight in the Lord, to walk with God, till he finde working in him the power of holinesse.

Ʋse 4 Is the Covenant of grace an holy Covenant? then strive to be holy persons; bewaile your former unholinesse, and want of holinesse, and oppositions, and Strive to be holy persons. contempts, and reproaches of holinesse; and as you desire to en [...]oy G [...]d for your God, and the mercies, and comforts, and hopes, and happinesse of the Covenant, so desire to be holy. If holinesse be one of the great ingredients, if it be the lively testimony of the people in Covenant with God, if it be the expresse Will and Command of God for all in Covenant with him, if it be the excellency of your natures, if it be the necessary and certaine way of happinesse; then be not ashamed, be not averse to holinesse any more, &c.

Quest. And what is to be done, that we may be holy? What is to be done that we may be holy. Beg of God to make you ho­ly.

Sol. I will tell you what is to be done.

1. Beseech the holy God to make you holy; holinesse is attributed to God. 1. Es­sentially; he is holinesse it self. 2. Infinitely; there are no bounds of his holi­nesse. And 3. Causally; and therefore Christ prayed for his Disciples to his Father, John 17. 17. Sanctifie them, &c. And the Apostle for the Thessalon [...] ­ans, 1 Thes. 5. 23. The God of peace sanctifie you. And God hath promised to give his holy Spirit to them that ask him, Luke 11. 13. And he hath sanctified those that were very unholy. 1 Cor. 6. 11, 12. Such were some of you, but you are washed, but you are sanctified. And besides all this, this prayer is well-plea­sing to God, Lord, make me holy, I would not grieve and dishonour thee any more, I would not be vile.

2. Attend the holy Word, and wait upon God therein to work holinesse in Attend to the holy Word. you. John 15. 3. Ye are clean through the Word which I spake unto you John 17. 17. Sanctifie them through thy Word, thy Word is truth. The Word is com­pared to cleansing water; to Fullers sope which whitens; to refining fire which separates the drosse, and purifies the mettal; the hearts of sinners are changed by it; so was Pauls; and so those Jewes in Acts 2. & 3. & 4.

[Page 138] 3. Get Faith to unite you to Christ, who is made Sanctification to us, 1 Cor. 1. 30. He that is joyned to the Lord is one Spirit, 1 Cor. 6. 17. Get faith to unite us to Christ. Make use of the promises.

4. Make use of the promises, as 2 Cor. 7. 1.

SECT. VII.

A seventh property of this Covenant, is this, It is a sure and stedfast Cove­nant. It is a sure and stedfast Cove­nant. Deut. 7. 9. The Lord thy God he is God, the faithful God which keepeth Covenant with them that love him. 2 Chron. 6. 14. O Lord God which keepest Covenant. 2 Sam. 23. 5. He hath made with me an everlasting Covenant, ordered in all things and sure. Psa. 19. 7. The testimony of the Lord is sure. Psal. 93. 5. Thy testimonies are very sure.

That is called sure, A thing is cal­led sure which is not a lye.

1. Which is not a lye, but a truth; In this respect the Covenant is a sure Covenant. It is no lye, Psal. 89. 35. I will not lye unto David, Hab. 2. 7. At the end the vision shall speak and not lye, Titus 1. 2. In hope of eternal life, which God that cannot lye promised before the world began: It is a truth, Micah 7. 20. Thou wilt perform the truth unto Jacob. Psalme 132. 11. The Lord hath sworne in truth. Psalme 91. 4. His truth shall be thy shield and buckler.

2. Which will not faile, but will certainly come to passe; it will be accom­plished, it will answer hope, and expectation every way. In this respect also Which will not fail. the Covenant is sure. Psal. 89. 33. I will not suffer my faithfulnesse to faile. Hab. 2. 3. It will surely come; though it tarry, wait for it. Jer. 32. 41. I will rejoyce over them to do them good, and I will plant them in this Land assu­redly. Verse 42. I will bring upon them all the good that I have promi­sed them. 1 Kings 8. 56. There hath not failed one word of all his good promise.

3. Which alters not: In this respect also is the Covenant sure. Psal. 89. 28. My Covenant shall stand fast with him. Verse 34. My Covenant will I not Which alters not. break, nor alter the thing that is gone out of my lips. Isa. 54. 10. The mountains shall remove, and the hills shall fall down; but my mercy shall not depart from thee, neither shall the Covenant of my peace fall away, saith the Lord that hath compas­sion on thee. 2 Cor. 1. 20. All the promises of God in him are Yea, and in him Amen, unto the glory of God by us.

There are two things unto which I would briefly speak concerning this property of the Covenant, namely the surenesse or certainty of it.

1. Quest. How it may be demonstrated, That the Covenant of grace is a sure How it is de­monstrated to be a sure Co­venant. It depends up­on the coun­sel, purpose, and love of God. Covenant.

Sol. There are six things to demonstrate or clear it. Viz.

1. This Covenant depends upon the counsel of God, and the purpose of God, and love of God, immutable and sure grounds; these are (as it were) the springs and the foundations of the Covenant of grace, viz. Gods love unto us, his coun­sel wisely and deliberately contriving for us, and his purpose resolving and inten­ding everlasting good unto us.

Now every one of these is sure and certain; The love of God is unchangeable; wh [...]m he loves once, he loves for ever; I have loved thee with an everlasting love, Jer. 31. 3.

The counsel of God is immutable, wherein (speaking of this Covenant, Heb. 6. 17.) God willing more abundantly to shew unto the heires of promise the immutabi­lity of his counsel (confirmed it by an oath.)

[Page 139] The purpose of God is sure. So the Apostle, 2 Tim. 2. 19. The foundation of God standeth sure; that foundation of God is his election, which is compared to a foundation, because it is that upon which all our good and happi­nesse is built, and because as a foundation it abides firme and sure.

2. This Covenant hath as firme and sure Ingredients as can be de­sired. It hath firm and sure in­gredients.

There is in it,

1. The presence of what is necessary to the certain performance of the Covenant. The presence of what is ne­cessary to the performance of it; as, There are two things necessary thereunto. 1. The power of God. 2. The Will of God; if God be able, and if God will performe his Covenant, it is then sure. Now let us consider both these in reference to the Cove­nant.

1. The power of God; power is necessary to give a being unto all underta­kings; The power of God. If a poor man promiseth much, yet there is no certainty of it, because though he be very willing, yet he is very unable; the engagement exceeds his stock of ability. But God is able to performe all the good promised to his people in the Covenant. Rom. 4. 21. Abraham was fully perswaded that what God had pro­mised, he was able also to perform.

For the clear understanding of this, remember four particulars.

1. There is not any one promise of God, but hath the power of God accompanying No promise of God, but hath the power of God engaged for it. it, and engaged for it; whether for temporal things, see an excellent place for this, Numb. 11. 18. The Lord will give you flesh and you shall eat. Ver. 19. Ye shall not eat one day, nor two dayes, nor ten, nor twenty, but a whole month. Verse 20. And Moses said verse 21. The people are six hundred thousand footmen, and thou hast said, I will give them flesh for a whole month; Shall (ver. 22.) the flocks and herds be slain for them to suffice them? or shall the fish of the sea be gathered together for them? as if he had said, But art thou able to make this promise good? the Lord said unto Moses, verse 23. Is the Lords hand waxed short? Thou shalt see whether my word shall come to passe unto thee or not; he did make it good. Or whether the promise be for spiritual things, there is the power of God ac­companying it, Micah 7. 18. Who is a strong God like unto thee, that pardoneth ini­quity. He is able to pardon all our sinnes, and able to change our hearts, and to subdue our iniquities, and to write his Law in our hearts, and to make all grace to abound, and to keep us from falling, and to preserve us to his heavenly glory; We are kept by the power of God.

2. This power is a supreme and over-topping power; it is an exceeding power; This power is a supreme power. a power that cannot be hindred; If he will blesse, who can curse? If he be with us, who can be against us?

No creature can raise up and stay it; it is such a power as beares down all be­fore it. All that Pharaoh could do, could not make or hinder the power of God from delivering his people according to his promise; nor all the Kings could hin­der their possessing of promised Canaan.

3. This power is independent; it takes not in any assistance to help it, but is a­lone This power is independent. sufficient to it self, and unto all its works, and unto all the purposes of God; there is enough of his power as to creation, so to conversion, and pardoning, and blessing.

4. This power is an enduring power; it still abides in strength; Behold the Lords hand is not shortned that it cannot save, Isa. 59. 1. His power remains the same This power is an enduring power. for ever.

2. The Will of God in reference to the Covenant, to perform what God hath promised. Micah 7. 20. Thou wilt performe the truth to Jacob. Jer. 33. 14. The Will of God. I will performe that good thing which I have promised to the house of Israel. 1 Thes. 5. 24. Faithful is he that calleth you, who will also do it. Phil. 1. 6. He that hath begunne a good work in you, will performe it untill the day of Jesus Christ.

[Page 140] God was never forced to make it, or to enter into this Bond, but out of his own accord willingly became ours; and this willingnesse was not extrinsecal, de­pending upon the perswasion of another; but it was intrinsecal, arising only from his own entire love unto us.

Quest. But the question may be concerning the kinds of Gods Will, as to the per­formance The kinds of Gods will. of this Covenant.

Sol. For answer unto that, take these particulars.

1. The will of God for the performance of his Covenant, it is a peremptory and perfect Will; it is a Will resolved, a Will of purpose, or according to purpose; It is a perem­ptory and per­fect will. not an incompleat Will, it may be I will, and it may be I will not; not a wish­ing, but this is my purpose, my decree, I am resolved on it to blesse my people, to bring upon them all the good of my Covenant.

2. This Will is grounded on it sel [...]; it is a well-guided Will; it doth not depend It is grounded on it self. on any thing in us, for then it might not be sure; but only the good pleasure of his Will which is most sure. Ezek. 36. 22. Not for your sakes O house of Israel, but for mine holy Name-sake. Isa. 48. 11. For mine own sake, even for mine own sake will I do it. Deut. 7. 8. Because the Lord loved you, and because he would keep the Oath which he had sworne unto your Fathers, hath the Lord brought you out with a mighty hand.

3. This Will is fixed and unalterable; must not the Covenant then be sure? It is fixed and unalterable. Psal. 89. 34. My Covenant will I not break, nor alter the thing that is gone out of my lips. Verse 35. Once have I sworn by my holinesse, that I will not lye unto David.

And this willingnesse he hath expressed,

1. In his promise [...]; yea, promise upon promise, that he will bring upon them all the good that he hath promised them, Jer. 32. 42. and Jer. 33. 14. and Micah 7. 20, &c.

2. In his Oath to all this; I have sworn by my holinesse that I will not lye unto David, Psal. 89. 35. He confirmed it by his Oath, saith the Apostle in Heb. 6. 17. and an Oath for confirmation is an end of all strife, ver. 16. Luk. 1. 72. To perform the mercy promised to our f [...]thers, and to remember his holy Covenant. Ver. 73. The Oath which he sware to our Father Abraham; surely God will not break his word of promise and lye; surely God will not break his Oath and be perjured.

3. This Covenant is gracious; and therefore it is sure, as the Apostle speaks, It is gracious. Rom. 4. 16. Therefore it is of faith, that it might b [...] by grace; to the end the pro­mise might b [...] sure to all the seed; The former Covenant was not sure, because it was of works, and rested upon our own strength and performance; but this Covenant i [...] sure because it is of grace, and rests not on any sufficiency in us, but only on the goodnesse and the sufficiency of Gods grace; God in this Co­venant doth promise to give us all things freely, to work all our works in us and for us; not to deal with us according to our deserts, but according to the riches of his mercy.

4. This Covenant is confirmed by the blood of Jesus Christ, which is called It is confirmed by the blood of Christ. the blood of the everlasting Covenant, Heb. 13. 20. Matth. 26. 28. This is my blood of the New Testament, which is shed for many for the Remission of sinnes. Heb. 9. 15. For this cause he is the Mediatour of the New Testament, that by means of death for the Redemption of the transgressions that were under the first Testament, they which are called might receive the promise of an eternal inheri­tance. Ver. 17. A Testament is of force after men are dead.

It is called a Covenant, and a Testament.

1. A Covenant in respect of God, and a Testament in respect of Christ.

2. A Covenant in respect of the manner of Agreement; and a Testa­ment in respect of the manner of confirming. Jesus Christ died as a Testa­tor, [Page 141] and by his death confirmed the Testamentary gift before made of life and salvation.

5. I might adde more demonstrations of this truth, as the sealings of the Spi­rit, The sealing of the Spirit, and sealings of the Ordinances. and the sealings of the Ordinances, Baptisme, and the Lords Supper, which are the seals of this Will, and the sealings of the people of God in their conti­nual experience of the truth, and certainty of the Covenant, in the performance of the Covenant. Psal. 105. 8. He hath remembred his Covenant for ever. Psal. 119. 65. Thou hast dealt well with thy servant, O Lord, according to thy Word.

2. Quest. Why God makes a sute Covenant with his people? Why God makes a sure Covenant. Certainty is a ground of faith

Sol. The reasons are these.

1. Certainty is a ground of faith; We are commanded to believe, and to be perswaded, and to stand, and rest, &c. and to rejoyce in believing, Rom. 15. 13. If the Covenant were uncertain, and unsure, your faith would never be certain and sure. Heb. 10. 22. Let us draw n [...]r with a true heart, in full assurance of faith; But how could we draw near in that f [...]ll assurance of faith; Surely by believing, and being fully perswaded to enjoy what God hath promised, unlesse there were a certainty in the Covenant, viz. That God will certainly performe what he hath promised unto us? there cannot possibly be a certainty of faith upon uncertain promises.

2. Certainty is a ground of peace; this Covenant is stiled a Covenant of peace, Certainty is a ground of peace because it settles, and quiets, and establisheth our hearts; yea, and the Covenant breeds perfect peace; it stills all the fears, and doubts, and thoughts of heart, and therefore it must needs be a sure Covenant; and being so, we have strong con­solation, Heb. 6. 18.

Two things are necessary to the settling of peace in the soul; either 1. An a­ctual fruition. 2. A certain expectation. Were the Covenant uncertain (it may be God will be my God, it may be he will not be my God; it may be he will pardon my sins, it may be he will not pardon my sins; it may be he will save my soul, and it may be he will not save my soul) this uncertainty on Gods part, would leave an uncertainty on our part; and either of these uncer­tainties, would certainly leave us to an uncertain, distracted, unsettled con­science; O I can never be sure that God will be mine, that mercy shall be mine, &c.

3. Certainty is the ground of hope and of patience; God would have his peo­ple Certainty is the ground of hope and pati­ence. to hope in him; and to wait for him; to hope in his mercy, and to wait for his promise. Psal. 130. 7. L [...]t Israel hope in the Lord. Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. 1 Pet. 1. 13. Gird up the loynes of your mind, be sober, and hope to the end; and there­fore the Covenant is sure, and must be so, for hope is upheld by a sure and sted­fast Anchor, Heb. 6. 19. and patience by a sure word of promise; wait for it, for it will surely come, Hab. 2. 3. God saith it twice in Joel 2. 26, 27. My peo­ple shall never be ashamed, and my people shall never be ashamed, and Isa. 49. 23. Thou shalt know that I am the Lord, for they shall not be ashamed that wait for me; and Rom. 5. 5. Hope makes not ashamed. O but we should be ashamed of our hope, and ashamed of our patience, if we should look for a God, and wait for a God, who either could not help us, or else would fail us.

4. The certainty of the Covenant, is the great glory of the Covenant; it is more The certainty of the Covenāt is the glory of it. glory to God to make a sure Covenant, than an unsure Covenant; to be cer­tain in his word, than uncertain; to be a faithful God, than an unfaithful God; and we glorifie him more upon the account of the surenesse of his Covenant; here is mercy promised, and this mercy is sure; all the mercies in this Cove­nant are the sure mercies of David; here is Christ promised, and this Christ is a sure foundation, Isa. 38. 16. Here is grace and glory promised, and they are sure; and here are necessary outward blessings promised, and they are sure wa­ters. [Page 142] O how this exalts the goodnesse of God! all of it is sure, and our poore souls, if they come into Covenant, shall surely enjoy all the good there­of, mercy, and grace, and righteousnesse, and joy, and peace, and spiritual life.

5. God makes a Covenant that is sure, because he would draw the hearts of his God would draw the hearts of his people to himself a­lone. people to himself alone. There are four things which will draw and fix the heart where it can discover them.

• 1. One is goodnesse; this is the good which I need.
• 2. A second is fulnesse; here is all the good which I need.
• 3. A third is freenesse; all this good is to be had freely.
• 4. A fourth is certainty; I shall not faile of any part of this good; why these are apt to work on the heart, and to draw it, and to fix it: and all these God puts into the Covenant which he makes with his people: it is good, it is full, it is free, and it is certain; I will do you good, saith God, and I will do you all good, and I will do it freely, and I will do it assuredly; why then to whom should we go? thou hast all the words of eternal life; on whom should we trust but on thy self alone, O Lord, who art so full a goodnesse, and so sweet a graciousnesse, and so unquestionable a faithfulnesse and truth!

6. This Covenant which God makes with his people is sure, because none of None of Gods people shall e­ver have cause to complain of him the people of God shall ever have cause (just cause) to complain of him, or to blame him; David in a distempered fit mutters out (Psal. 77. 8.) Is his mercy clean gone for ever? doth his promise faile for evermore? But he corrects himself for this in verse 10. I said, This is my infirmity, &c. But if indeed God should not make good his Covenant, if that should faile, if it were unsure, then many bills of complaint would come in against him; Lord, thou didst hold out a word of promise, and commandedst me to rest on it, and saydst, Thou wouldst not faile me; and lo I have quit all other confidences, and cast all my hopes upon thy Word (which thou saydst was sure and faithful) and yet thou hast deceived and wronged me; O no, none shall ever be able thus to com­plaine of God, or to charge him, being truth and faithfulnesse it selfe.

Ʋse 1 Is the Covenant which God makes with his people a sure Covenant? then be­hold hold what a priviledge it is to have God to be our God, and for any of us to be the It is a singular priviledge to have God for our God, and to be his peo­ple. people of his Covenant. Herein they do excell all other people, namely that their Relation is higher, their condition is better, their hopes are greater, their possessi­ons are sweeter, and their supplies are sure.

Wicked men (who are out of Covenant) have nothing sure; their lives are unsure; They shall flye away as a dream, and shall not be found; yea, they shall be chased away as a vision of the night, Job 20. 8. Their pleasures and delights are unsure; They take the Timbrel and the Harp, and rejoyce at the sound of the Organ, and in a moment they go down to the grave, Job 22. 12, 13. Their wealth and riches are unsure; Behold these are the ungodly who prosper in the world, and increase in riches; surely thou didst set them in slippery places, how are they brought into desolation as in a moment? Psal. 73. 12, 18, 19. Their honours and greatnesse are unsure; Their inward thought is, that their houses shall conti­nue for ever, and their dwelling places to all generations; They call their Lands after th [...]ir own names: neverthelesse, man being in honour abideth not; he is like the beasts that perish, Psal. 49. 11, 12. Though his excellency mount up to the hea­vens, and his head reach unto the clouds, yet he shall perish for ever like his own dung: they that have seen him shall say, Where is he? Thus Zophar in Job 20. 6, 7. Their hopes are unsure; The eyes of the wicked shall fail, and they shall not escape; and their hope shall be as the giving up of the Ghost, Job 11. 20. Whose hope shall be cut off, and whose trust shall be a spiders webb, Job 8. 14. Th [...] expe­ctation of the wicked shall perish, Prov. 10. 28. Their possessions are unsure; Thou [Page 143] fool, this night shall they take away thy soul, then whose shall all those things be which thou hast provided? Luke 12. 20. When wicked men are in dangers, they are not sure of preservation; when they are in troubles, they are not sure of deliverance; when they are in straits, they are not sure of help; when they are in terrours of conscience, they are not sure of mercy; when they come to die, they are not sure of salvation; nothing is sure unto the wicked, but wrath and destruction; But now on the contrary, all things are sure in the Covenant for the people of God. The love in the Covenant is a sure love; and the mer­cies in the Covenant are sure mercies; and the peace, and the joyes, and all the blessings of it are sure; yea, the meanest as well as the grea­test, even his bread, and his waters are sure, and eternal life is sure, &c.

Ʋse 2 Is the Covenant which God makes with his people a sure Covenant? why An encourage­ment to trou­bled souls to come into Co­venant. may not this be a great encouragement unto troubled and distressed souls, to come into Covenant with God? not to stand off through feares and disputes (but I shall not be accepted, but I shall not finde mercy) but to come in with faith and confidence.

There are five things which may in a special manner, affect and encourage Five encou­ragements from poor broken-hearted sinners to venture in, and to close with God in his Co­venant.

1. One is the thoughts of God towards them his thoughts are thoughts of mer­cy and peace towards you, Jer. 29. 11. The thoughts of God to­wards them. The compassi­ons of God for them. The designati­on of Christ to them.

2. A second is the affectionate compassions of God for them. To this man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word, Isa. 66. 2.

3. The designation of Christ is in reference unto them; The Lord hath anointed me (saith Christ, Isaiah 61. 1.) to preach good ty­dings to the meek; He hath sent me to binde up the broken-hearted.

4. A fourth is the particular calls and invitations of God directed unto them. Let The invitation of God dire­cted to them. him that is athirst come; and whosoever will, let him come, and take the waters of life freely, Rev. 22. 17.

5. A fifth is the several assurances which he is pleased to give unto them. You The several as­surances he gives them. shall not be rejected, saith Christ; Him that c [...]mes to me, I will in no wise reject, saith Christ, John 6. 37. You shall not be despised, saith God himself. Who hath despised the day of small things? Zach. 4. 10. Nay, you shall be graci­ously accepted; I will love them freely, Hosea 14. 4. And you shall surely find mercy; I will surely have mercy on him, said God of Ephraim, Jer. 31. 20. And though your sinnes have been many and great, yet they shall certainly be par­doned; If the wicked will turn from all his sins, &c. he shall surely live, and not die; All his transgressions which he hath committed, they shall not be men­tioned unto him, Ezek. 18. 21. 22. Why, what sweeter encouragement than this, You shall find mercy? and what stronger encouragement than this, you shall surely find mercy? God will be your God, and he will certainly be so; he will lovingly receive you, and certainly he will do so; and he will par­don all your transgressions, and certainly he will do so. Plenitudo gratiae, & certitudo gratiae; these should work off all feares and troubles in our hearts, &c.

Ʋse. 3 Is the Covenant which God makes with his people a sure Covenant? then blessed are the people who are in Covenant; for all the good in the Covenant is Blessed are they who are in Covenant. sure to them, and shall be theirs assuredly; God is surely their God, and he hath said unto them as once to Jacob (Gen. 32. 12.) I will surely do thee good.

Peruse (I beseech you) all the Covenant of God, and consider what riches and treasures, and mercies, and blessings, and hopes, and Reversions, and pro­mises [Page 144] you find there; either you are possessed of them all, or shortly shall be possessed of every one of them; all is laid out upon you, or is surely laid up for you; what you have is sure, and what you want is sure also; you have sure pos­sessions, and you have sure promises.

Beloved, though nothing out of the Covenant is sure, yet all things in the Covenant is sure; not only sure certitudine veritatis in a way of ttuth, but al­so sure certitudine haereditatis in a way of performance; not only sure quoad causam & ratione pacti as to the cause and the nature of Gods Covenant, but sure also quoad effectum & ratione facti as to the effect and fruition of them; you shall have all the mercy, and all the grace, and all the glory which God promiseth. You may have a mans promise, and a mans Bond, and yet you may not be sure, for the man may die, or his estate may faile and break; but it is not so here in Gods Covenant with you; he never dies, and he never breaks (he is an eternal infinitenesse and al-sufficiency) and his Word abides the same for ever; yea, one may be an heire to a great estate, yet he may not be sure to enjoy that great estate; either death, or miscarriages, or violence may deprive him of the right; but the people of God are sure heires of all the pro­mised good in the Covenant, and they shall not fail to enjoy all; they have the promises of all good, and they have promises that God will assuredly per­forme all his promises, and they have his Oath annexed unto those promises, Heb. 6. 13. when God made a promise to Abraham, because he could sweare by no greater, he sware by himself. Ver. 14. Saying, Surely, blessing, I w [...]ll blesse thee; as if he should say, Surely, surely as I am God I will blesse thee; now what shall we say to these things? how good is our God! how rich is his Cove­nant! how blessed are the people who have the Lord to be their God in Cove­nant! The Covenant is good, and the Covenant is full, and the Covena [...]t is sure; Then if the Covenant be a Covenant of blessings, and blessednesse, you who are in Covenant are blessed, and shall be surely blessed.

Ʋse 4 Is the Covenant which God makes with his people a sure Covenant? then you who are the people interested in this Covenant, hearken unto a few in­structions. Instructions.

1. In the apprehension of your wants, and of the sutable good which God In the appre­hension of your wants be much in prayer. hath promised unto his people, pray, and never cease; seek, and ask, and knock; if you finde your names written in the Covenant, and your supplies written in the promises, now pray without ceasing, pray without fainting; you are sure to speed, and therefore be sure to pray: your labour is not in vain in the Lord, said the Apostle, 1 Cor. 15. [...]8. So say I, your prayers unto the Lord shall not be in vain; consider that place in Isa. 45. 19. I said not to the seed of Jacob, Seek ye me in vain, I the Lord speak in righteousnesse; as if he should say, I never did put you upon fruitlesse service; you never lost your la­bour when you sought me; whensoever you sought me, you did finde me; I have been still as good as my word, I the Lord speak righteousnesse; I do not deceive any, but what I promise to be unto them that seek unto me to do for them, that I will be, and that I will certainly do for them.

There are three reasons why we should make our requests known unto God, why we should pray unto him, and hold, and keep up prayers.

1. One is, because he is only the fountain of all good.

2. A second is, because he hath promised all good.

3. A third is, because he will surely performe all the good which he hath promi­sed. Psal. 57. 2. I will cry unto God most high, unto God that performeth all things for me. Verse 3. He shall send from heaven, and save me; God shall send forth his mercy, and his truth. Mark the place, David [Page 145] is resolved to pray unto God to draw nigh, and to call upon him for help; and why will he do so? because God is the most high God, he is able to help me, and because God hath promised me help, and he will per­forme all that he hath promised me; yea, he will certainly do so, for he will send forth his mercy and his truth; that is, I shall certainly enjoy the mercy which he hath graciously promised, and will truly performe. A beggar will many times ask where he is not sure to receive an almes, he will hazard many a request; but it is not so with you who are the people of God; you never hazard one prayer which you make, if it be grounded upon the promise made to you; and the rea­son is because the Covenant is sure, and God is faithful who hath promised; what the Apostle spake about well-doing, in Gal. 6. 9. Let us not be weary of well-doing, for in due season we shall reap if we faint not; that I say of praying, be not weary of praying, (say not it is in vain) but continue praying for the mercy, for the grace, for the help, for the comfort which your souls do need; for in due season you shall reap if you faint not; when you sowe the seed in the earth, you shall finde it to come up and bring forth in the season of it, not as soon as you sowe it, yet in the due season you shall hear of it again; so sowe your prayers in heaven, (prayers are the seed which the soul doth sowe) and you shall reap in due season, though you be not presently answered, yet when the season of answer­ing comes, you shall certainly be answered.

2. Look out for more than as yet you have received and do enjoy: Beloved! Look out for more than as yet you have received. this you shall experimentally finde, that the more you do study your own hearts, the more wants and weaknesse you shall finde in them; and the more that you study the Covenant of grace, the more riches of grace, and mercy, and glory you shall finde in it. As the Queen of Sheba, though she heard much of the wisdome of Solomon, yet she found more than as much more when she came and conferred with him; so besides all the good which you have heard in the Cove­nant, or have received from the Covenant, if you would search further into it, you should yet finde those unsearchable riches of Christ, and such depths and heighths of love and mercy, that you never espied before; there is much more grace, and much more love, and much more mercy, and much more peace than ever your souls as yet tasted of; you shall finde greater things promised, than ever you as yet have partaken of.

Object. You will confesse so there are.

Sol. And sit you still, and stand you complaining, and will not you make out for them? do not you know,

1. That the whole Covenant is your portion, that God hath promised to give all unto you, to give grace and glory, and to with-hold no good thing from you?

2. That all is sure in the Covenant, that there is no difference of any good which God hath promised as to the graciousnesse, and as to the certainty of gi­ving; why, all the good of the Covenant is freely given unto you, and shall certainly be given unto you; and therefore you who are the people of God, be not satisfied with the little which you have, but enlarge your hearts, and enlarge your desires, and enlarge your confidences, for there is much more in the Cove­nant, than as yet you have got out of the Covenant; and there it is laid up for you, and it will be as surely performed as any blessing which hitherto you have enjoyed.

Beloved! the Covenant is not sure in one pa [...] and unsure in another part; this mercy promised is sure, but that mercy promised is unsure; the lesser is sure, but the greater is unsure; but all of it, and all in it are sure; pardon of lesser sinnes is sure, and pardon of greater sinnes is sure, yea, pardon of all your sinnes is sure! and as a pardoning mercy is sure, so healing mercy is sure, and helping mercy is sure; God will as certainly heal and renew your hearts, as he will pardon your sinful doings; and God will as certainly subdue your strong corruptions, and [Page 144] [...] [Page 145] [...] [Page 146] powerful temptations, as he will do you any other good, and he will as surely give you peace in conscience, and Christ, and eternal life, and the joyes of the holy Ghost, as well and as certainly as he hath given any truth of grace to you. You think this may be had, and that may be had, but you seldome come up with faith to believe that all shall be had; O Sirs, we frequently forget that the Covenant of God is a sure Covenant, and sure in all things; but let us strive to raise our faith unto that heighth, and to that latitude, that all the Covenant is sure; there is not one word of it which it shall fail, God will surely performe all his good promises of the Covenant; what you possesse, you think is sure, yea, and all that God promiseth is sure; and therefore stir up your hearts, and look up to God with as much confidence for all which yet you want, be it never so much, and never so great, for God will surely make good all his Covenant to you; you have found the Covenant sure in many things; O but the Covenant is sure in all things; all the promises of God are Yea and Amen, &c.

3. Be not discouraged, nor despond, nor despair, for the Covenant Be not discou­raged. is sure; there are foure times when our hearts are very apt to faile us.

1. One is long delayes of earnest prayers; See Psal. 22. 1. My God, my God, why hast thou forsaken me? why art thou so farre from helping me, and from the words of my roaring? Verse 2. O my God I cry in the day-time, but thou hearest not, and in the night-season, and am not silent.

2. Another is, seeming dislike and discouragement of seeking; Lam. 3. 7. He hath made my chaine heavy. Ver. 8. Also when I cry and shout, he shutteth out my prayers. Matth. 15. 23. He answered her not a word. Verse 24. I am not sent but to the lost sheep of Israel. Ver. 26. It is not meet to take the childrens bread, and cast it to dogs.

3. A third is, a sensible contradicting or denial of our requests; as Heztkiah spake, for peace I have great bitternesse: So when we pray for peace in consci­ence, then we feel more distresse and trouble in conscience; and when we pray against temptations, then we finde more powerful and violent temptations; and when we pray for deliverance from sinne, we then feel more strong assaults and turbulent motions of sin.

4. A fourth is, when Gods dealings of providence seem quite opposite to his undertakings in his promise. Judges 6. 12. The Lord is with thee thou migh­ty man of valour, said the Angel to Gideon. Ver. 13. And Gideon said unto him, If the Lord be with us, why then is all this befallen us? and where are all his miracles which our fore-fathers told us of? Did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hand of the Midianices, neither hast thou delivered thy people at all, Exod. 5. 23. And so David, to whom God promised a Kingdome, but instead thereof, he was banished the Kingdome, and his life was sought for, and pursued by Saul; whereupon he concludes instantly that all men are lyars, Psal. 116. 11. In all these cases (and many more) we are very apt to be discouraged, and to question (at least) the surenesse of Gods Covenant, and to cry out with David, Psal. 77. 7. Will the Lord cast off for ever? and will he be favourable no more? Ver. 8. Is his mercy clean gone for ever? doth his promise faile for evermore? Ver. 9. Hath God forgotten to be gracious? hath he in anger shut up his ten­der mercies? Neverthelesse, notwithstanding all these contigencies, and seem­ing contrarieties, and manifold delays, and strange dealings of God with his peo­ple, his Covenant with them is sure, and it shall certainly be performed; as no work of man, so no work of God doth or shall frustrate the Covenant of God with his people.

[Page 147] Therefore for the better support of your hearts under all these dealings of God with you, carefully remember a few positions.

1. They are tryals of our faith, but no testimonies of Gods unfaithfulnesse; He that sits in darknesse, and sees no light, let him trust in the Name of the Lord, and stay himself upon the God of Jacob, Isa. 50. 10. We think that we dare to rely on the word of promise, as a truth of God, as a sure word which will not faile us. Now God by these contrary dealings, tries the faith of his ser­vants; there is still my promise to hear, and to do you good, and here to your sense and feeling is something directly contrary unto it; Can you in this conditi­on glorifie my good and faithful Word? Though all these clouds arise, yet the Sun will break forth; though all this befalls me, I shall yet see him to be the help of my countenance, and my God; his Word is a tryed Word, I will not fail; God who cannot lye hath promised: Though he kill me, yet will I trust in him, Job 13. 15. why, Beloved! this is one principal end of Gods dealing with us, in ways contrary to his promises, namely, to try and to demonstrate what our faith is in his promises.

2. They are reasons of our patience, but no characters of Gods change; be ye followers of them who through faith and patience inherit the promises, saith the Apostle in Heb. 6. 12. God is pleased to hide himself from our prayers, and seems to neglect them, in this he tries our faith; and God is pleased many times to delay his answers, in this he exercises our patience; he will be acknowledged not only as a good God, but also as a wise God, and his delays are not his deni­als, but only his trials, and therefore hear himself speaking in this case, Hab. 2. 3. The Vision is yet for an appointed time, but at the end it shall speak and not lye; though it tarry, waite for it, because it will surely come, it will not tarry, Micah 7. 7. I will waite for the God of my salvation, my God will hear me.

3. They are discoveries of many mens hypocrisie, but no evidences of Gods mutability; You shall have a company of men boast of their strong faith in God, and of their great love to God, and how they trust in him with all their hearts; this they speak in the dayes of their prosperity; but let the Lord put forth his hand upon them, let him but blast their Jonah's Guord, let him cut off those armes of flesh upon which indeed they do depend, let him but break down their creature-supports, and comforts, and hopes, and hold out never so many sutable and faithful promises; why, they have no hopes; a word of pro­mise is of no life or support at all unto them: This evil is of the Lord, why should I wait for the Lord any longer? said that wicked Prince in 2 Kings 6. 33. Behold his soul which is lifted up, is not upright in him, Hab. 2. 4.

4. They are many times the displayings of the best mens infirmities, but no tokens of any uncertainty in Gods Covenant: The best men though they may attain to the knowledge of the truth of that grace in their hearts, yet they may be much deceived as to the measure and strength of that grace; and as many other things can declare this unto them, so do these delayes and respites, and contrary dea­lings of God, much, very much shew it: Alas, what expressions (in such cases.) have fallen from the lips of precious men? what complaints? what impatience? what charges of God himself? what disputes? what exceeding weaknesses? Psal. 116. 11. I said in mine haste All men are lyars; thus David in that condition. Jer. 15. 18. Wilt thou be altogether unto me as a lyar, and as waters that fail? what a sad expression is this? Jonah 4. 3. Take away I be­seech thee my life from me, for it is better for me to dye than to live. Verse 9. I do well to be angry, even unto death. Job 3. 3. Let the day perish wherein I was born, and the night wherein it was said there is a man-childe conc [...]ived, &c.

[Page 148] You see what strange weaknesses God doth discover in the hearts of his own peo­ple by delays, by his dealings with them in ways sensibly contrary to his promises, by which they come more fully to know themselves, and to be humbled before him, and to seek unto him for more assistance; and notwithstanding all this, yet the Covenant of God is sure to his people, he will yet performe all the good which he promiseth unto them, though under all this they may discern their own weaknesses and unworthinesse.

5. They do serve for the greater demonstration of his truth, and are no di­minutions of it at all; that notwithstanding all visibly contrary workings, and notwithstanding all the fears and doubtings, and contrary opinions of his own ser­vants, yet God will be true, though every man be a lyar; his word shall stand, and his Covenant be found true and sure, Psal. 31. 22. I said in my haste I am cut off from before thine eyes; neverthelesse thou heardest the voice of my supplications when I cryed unto thee.

4. Then be upright, do not use any indirect wayes or sinful shufflings; what Be upright. need of these? the Covenant contains as much good as you need, and it is sure for the performance of all, Psal. 37. 3. Trust in the Lord, and do good, so shalt thou dwell in the Land, and verily thou shalt be fed. Ver. 4. Delight thy self also in the Lord, and he shall give thee the desire of thine heart. Ver. 5. Commit thy way unto the Lord, trust also in him, and he shall bring it to passe.

SECT. VIII.

8. THe eighth property of this Covenant is this, It is the last Covenant, it It is the last Covenant. It succeeds a former Cove­nant. may be called the last Covenant in a twofold respect.

1. Because it succeds a former Covenant, and removes it; See Heb. 8. 13. In that he saith a new Covenant, he hath made the first old; now that which decayeth, and waxeth old, is ready to vanish away.

2. Because no Covenant shall ever succeed this; If any Covenant should suc­ceed No Covenant shall ever suc­ceed it. this, it must be a Covenant either of works, or of grace; not a Covenant of works, for that would bring us all under a curse, and make our condition utterly desperate; nor a Covenant of grace, because more grace cannot be shewn in a­ny other Covenant than in this; here is all grace, and all mercy, and Jesus Christ with all his righteousnesse, Mediatorship, merit, purchase; this Covenant is so perfect, and is so every way accommodated to the condition of sinners, that nothing can be altered, nor can be added, nor mended, therefore it is the last Covenant.

O therefore take heed what you do; stand not off, refuse not to come into this Covenant, sin not against this Covenant, for that he offers it no more, it is the last Covenant; no hope, no mercy, no love, no Christ, no acceptance, no life but in this.

SECT. IX.

9. THe ninth property of this Covenant is, It is an everlasting Covenant; so It is an ever­lasting Cove­nant. the Text, I will make an everlasting Covenant with you, Isa. 55. 3. Incline your ear 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. Gen. 17. 7. I will stablish my Covenant between me and thee, and thy seed after [Page 149] thee, for an everlasting Covenant, to be God unto thee, and to thy seed after thee. 2 Sam. 23. 5. He hath m [...]de with me an [...]verlasting Covenant, &c. Psal. 105. 9. Which Cov [...]nant he made with Abraham, and his oath unto Isaac. Ver. 10. And confirm [...]d the same unto Jacob for a Law, and to Israel for an everlast­ing Cov [...]nant. Isa. 61. 8. I w [...]ll dir [...]ct their work in truth, and I w [...]ll make an everlasting Covenant with [...]hem. Jer. 32. 40. I will make an everlasting Cove­nant with them that I w [...]ll not t [...]rn away from them to do them good. Heb. 13. 20. Through the blood of the everlasting Covenant. Hosea 2. 19. I will be­troth thee unto me for ever. Psal. 48. 14. This God is our God for ever and ever, he will be our guide ev [...]n unto death.

All the things of the Covenant are stiled everlasting, viz. All the things of the Cove­nant are stiled everlasting.

• 1. God is an everlasting God, Rom. 16. 26.
• 2. Jesus Christ is the everlasting Father, Isa. 9. 6. And a Priest for ever, Heb. 6. 20.
• 3. The Holy Ghost is the eternal Spirit, Heb. 9. 14. and he abides with us for ever, John 14. 16.
• 4. The mercy of God is everlasting, Psal. 100. 5. his mercy is everlasting; and Psal. 103. 17. it is from everlasting to everlasting upon them that fear him; and Psal. 136. from verse 1. to 26. six and twenty times it is there said, his mercy endures for ever.
• 5. The goodnesse of God is everlasting, it endureth continually, Psal. 52. 1.
• 6. The love of God is an everlasting love; Jer. 31. 33. I have loved thee with an everlasting love.
• 7. The kindnesse of God is everlasting, Isaiah 54. 8. with ever­lasting kindnesse will I have mercy on thee, saith the Lord thy Re­deemer.
• 8. The righteousnesse of the Covenant is an everlasting righteousnesse, Dan. 9. 24.
• 9. The forgivenesse in the Covenant is everlasting, Jerem. 31. 34. I will forgive their iniquity, and I will remember their sinnes no more. Micah 7. 9. Thou wilt cast all their sinnes into the depth of the Sea.
• 10. The grace or holinesse of the Covenant is everlasting; it is called abiding seed, 1 John 3. 9. and the immortal seed, 1 Pet. 1. bei [...]g born ag [...]in, not of corruptible seed, but of incorruptible; it is living water, John 4. 10. springing up to everlasting life, ver. 14.
• 11. The joy of it is everlasting, Isa. 51. 11. and none shall take it from us, John 16. 22.
• 12. So is the Consolation of the Covenant, 2 Thess. 2. 16. Who hath given us everlasting Consolation and good hope throu [...]h grace.
• 13. The life of the Covenant is everlasting J [...]hn 3. 16. he that believes shall not perish, but have everlasting life; 1 John 2. 25. This is the promise which he hath promised us, even eternal life.

For the opening of this excellent and comfortable adjunct of the Covenant, remember,

1. That the word everlasting hath two acceptions; it doth denote; Th [...] word e­verlasting a [...]e [...] for A [...]ong durati­on. A perpetual du­ration. This Covenant is everlasting.

1. Sometimes a long duration; in which respect the old Covenant cloathed with figures and ceremonies, is called everlasting, because it was to endure, and did endure a long time.

2. Sometimes a perpetual duration, and a duration which shall last for ever; in this respect the new Covenant is everlasting; it shall never cease, never be bro­ken, never be altered.

2. And it is an everlasting Covenant in a twofold respect.

[Page 150] 1. Ex parte faederantis, in respect of God, who will never break Covenant In respect of God. with his people, but is their God, and will be their God for ever and ever.

2. Ex parte confaederatorum, in respect of the people of God, who are brought In respect of his people. into Covenant, and shall continue in Covenant for ever and ever; you have both these expressed in Jer. 32. 40. I will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me. Mark the place, it shews that the Cove­nant is everlasting on Gods part, and also on our part; on Gods part, I will never turn away from them to do them good; and on our part, They shall never depart from me; how so? I will put my fear in their hearts that they shall not depart from me, (even that fear spoken of in ver. 39. that they may fear me for ever)

There are three things which I would deliver concerning the everlastingnesse of the Covenant.

• 1. Some clear demonstrations of it from the Scripture.
• 2. The reasons why the Covenant of grace is and must be everlasting.
• 3. Some useful applications of this unto our selves.

1. The demonstrations of the everlastingnesse of the Covenant, in respect of the The everlast­ingnesse of the Covenant de­monstrated. From the con­sideration of God himself in relation to his people. The election of God. people in Covenant; I shall present unto you four arguments to demonstrate that it is so.

1. The first argument I will take from the consideration of God himself in re­lation unto his people, as (1. his election of them) 2. His love to them. 3. His power for them. 4. (His presence with them) 5. His promises to them.

1. The election of God, all the people in the Covenant are the elect of God; thine they were, and thou gavest them me, saith Christ, John 17. 6. As many as were ordained to eternal life believed, Acts 13. 48.

Now there are three things in election.

• 1. It is a gracious decree not depending on any forinsecal causes.
• 2. It is an unalterable decree, not raised on any mutable causes.
• 3. It is an effectual decree, letting forth and communicating all the things which will infallibly bring unto salvation; Rom. 8. 30. Whom he did predesti­nate; which if it be so, then certainly the Covenant is everlasting, forasmuch as everlasting life, and all that conduceth thereunto is unalterably decreed in Gods election, and from that effectually communicated unto all in Covenant.

2. The love of God; that God doth love his people, is most clear in the Scri­ptures; The love of God. After what manner God loves his peo­ple. As he loves Je­sus Christ. but after what manner doth he love them? we read five things of Gods love to his.

1. That God doth love his people after the same manner that he loves Jesus Christ himself, and with the same love. John 17. 23. That the world may know that thou hast sent me, and hast loved them as thou hast loved me. Ver. 26. I have declared unto them thy Name, that the love wherewith thou hast loved me, may be in them, and I in them.

2. That God doth love his people with an insuperable, and with and insepara­ble With an insu­perable and in­separable love. love. Rom. 8. 35. Who shall separate us from the love of Christ? shall tri­bulation or distresse, or persecution, or famine, or nakedness, or perills, or sword? Ver. 37. Nay, in all these things we are more than conquerors through him that loved us. Ver. 38. I am perswaded that neither death nor life, n [...]r Angels, nor principalities, nor powers, nor things present, nor things to come: Ver. 39. Nor heighth, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.

3. That God doth love his people with a most gracious love, with a love With a most gracious love. kindled only from love. Deut. 7. 7, 8. The Lord did set his love upon you, because [Page 151] the Lord loved you. Hosea 14. 4. I will love them freely, that is, upon the sole account and reason of my own love unto them; yea, his love was the only impulsive cause why he entred into Covenant with them, and by oath engaged himself unto them; Ezek. 16. 8. Now when I passed by thee, and looked upon thee, behold thy time was the time of love, and I sware unto thee, and entred into Covenant with thee saith the Lord God, and thou becamest mine.

4. That the Lord doth love his people with a most tender love; therefore he is With a most tender love. said to betroth them unto himself in loving kindnesse, and in mercies, Hosea 2. 19. Loving kindnesse is a most affectionate love, and mercies are tender bowels of love; his love is more tender than the tenderest love of the mother to her suck­ing childe, Isa. 49. 15. yea, his love is such to his people, that he delights in them, Isa. 62. 4. and rejoyceth over them, ver. 5. and doth rest in his love, Zeph. 3. 17.

5. That the Lord doth love his people with a love from everlasting, With a love from everlast­ing to everlast­ing. and to everlasting. Jer. 31. 3. Yea, I have loved them with an ever­lasting love. Hosea 2. 19. I will marry thee unto my self for ever in loving kindnesse.

Certainly the Covenant 'twixt God and his people must hold and continue for ever, it must last for ever, where there is such a love of God to his people, viz. such a love to them as to Christ himself; such a love from which nothing shall be able to separate; such a love as depends only upon his own love, and which is so tender, and so affectionate, and is everlasting. If a Covenant made only by love, and if a people brought into that Covenant only by love, and loved at such a rate and height, even to the giving of the Sonne of God to save them; I say, if yet such a Covenant may be broken, and if such a people may be cast off, then is the truest and faithfullest love, and bond never to be trusted more, neither can be sure, if this love be not sure.

3. The power of God in relation to his people in Covenant, which is a securing The power of God, which is A securing power. and preserving power.

1. A securing power; it secures their union with, and relation unto Christ, and that for ever; peruse that excellent place in John 10. 27. My sheep hear my voice, and I know them, and they follow me. Ver. 28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Ver. 29. My Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand: Here is a description of such as are believers, and are in Covenant, (they are called the Sheep of Christ) and such as he knows and owns to be so, and they hear his voice and follow him; here is also a description of their sure and safe condition, they shall never perish, they shall never be parted from Christ, ver. 28. and here is a description of the cause or reason thereof, viz. the greatnesse of the power of God, (He is greater than all, and no man is able to pluck them out of my hands) as if he had said, If these should misse of heaven, and if these should perish, it must be for want of power in me, that I am not able to keep them; some other power there must be which is stronger than the power of God, by whose hand they are held and kept; but my Father is greater than all, and none is able to pluck them out of his hands, therefore they shall never perish, but they shall have eternal life; and if so, then the Covenant 'twixt God and his people is an everlasting Covenant.

2. A preserving power, that God preserves his people, the Scripture doth a­bundantly A preserving power. testifie unto us, and if I can make it evident that he by his power pre­serves them unto everlasting glory, I think then that the everlastingnesse of the Covenant will appear unto you; and for that see 1 Pet. 1. 5. who are kept by the power of God through faith unto salvation: Mark, he speaks of the people, (whom ver. 2. he calls the elect of God the Father, and sanctified by the Spirit; [Page 152] and ver. 3. begotten again) and of those he saith that they are kept; by what pow­er? by the power of God; by what means? through faith; unto what? unto salvation, untill they come to receive that incorruptible and undefiled inheri­tance that fades not away, which is reserved in heaven for them, ver. 3. 2 Tim. 4. 18. The Lord shall deliver me from every evil work, and will preserve me to his heavenly Kingdome. 2 Thess. 5. 23. I pray God your whole spirit and soul, and body be preserved blamelesse unto the coming of our Lord Jesus Christ. Ver. 24. Faithful is he that call [...]th you, who also will do it: why, what can more clearly demonstrate the everlastingnesse of the Covenant with the people of God than this? that they are kept by the power of God unto salvation; that they are preserved unto his heavenly Kingdome; that God will preserve their whole spirit, and their whole soul, and their whole body blamelesse unto the coming of Christ.

4. The presence of God with his people; he is so present with his people, The presence of God with his people. that he is said to be nigh unto them, and to be with them; and to go along with them, and to hold them in his hand, and to hold their hand, and to bear them up, nay, so as to dwell in them, and walk in them; and this pre­sence it is a watchful presence: Isa. 27. 3. I the Lord do keep it, I will water it every moment lest any hurt it; I will keep it night and day; and it is such a powerful presence, you need no other, and no more but Gods pre­sence; if he be with you, who can be against you? I will tell you, Gods presence is enough to comfort you, and it is enough to strengthen you, and it is enough to uphold you, and it is enough to raise you, and it is enough to protect you, and it is enough to save you: If God be present with your hearts, this is enough to make your graces to act: If God be present with your graces, this is enough to strengthen them, and enough to preserve them. Now God is present with every one of his people, as to their bodies, as to their souls, as to their graces, and in a special manner, and for ever; I will never leave thee, nor forsake thee; the Lord is round about his people for ever­more, &c.

5. The promises of God; these also do cleare the everlastingnesse The promises of God. God promiseth to work in his people, what m [...]kes them st [...]dfast as A real work of grace. of the Covenant, which I shall shew unto you in six particulars.

1. God doth promise to work in his people whatsoever conduceth (on their part) to the perpetuity or everlastingnesse of the Covenant. There are five things which will make us stedfast and firme in Cove­nant.

1. One is a real work of grace on the heart; (when the heart is in­deed changed or renewed) though counterfeit grace will faile, yet real grace is permanent: And God hath promised this unto his people, Ezek. 36. 26. A new heart will I give you, and a new Spirit will I put within you.

2. Another is a sincere heart; though hypocrisie be vanishing, yet sinceri­ty A sincere heart. will continue; there is faithfulnesse and stedfastnesse in sincerity, and God hath promised to give this heart unto his people, Ezek. 11. 19. I will give them one heart, and one way, Zach. 8. 3. Jerusalem shall be called a City of truth; and ver. 8. They shall be my people, and I will be their God in truth and righteousnesse. Isa. 1. 22. Then shalt thou be called the City of righteousnesse, the faithful City.

3. A third is entire and exceeding love; this will hold out unto the death; yea Intire love. it is stronger than death; and this hath God also promised to give his peo­ple. Deuteronomy 30. 6. The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul.

4. A fourth is the fear of himself (which is the beginning of wisdome, and The fear of God. the deliverance from sinne) this also God promiseth to give unto his people in [Page 153] that Covenant. Jer. 32. 40. I will put my feare in their hearts, that they shall not depart from me.

5. A fifth is sound faith. 1. Of union. 2. Dependance; both these he Sound faith. promiseth. They that trust in the Lord, shall be as Mount Zion which cannot be removed, but abideth fast for ever. John 6. 45. They shall be all taught of God; every man therefore that hath heard and learned of the father cometh to me. Zeph. 3. 12. And they shall trust in the Name of the Lord. Hab. 2. 4. The just shall live by his faith.

2. God doth expresly promise to keep his people from falling away from him, God promiseth to keep his people from falling. and that he will never leave nor forsake them. 1 Sam. 12. 22. The Lord will not forsake his people for his great Name-sake, because it hath pleased the Lord to make you his people. Psal. 37. 24. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. Ver. 28. The Lord forsaketh not his Saints, they are preserved for ever. Psalme 94. 18. When I said my foot slippeth, thy mercy, O Lord, held me up. Hosea 14. 4. I will heal their back-slidings. 2 Thess. 3. 3. The Lord is faithful who shall sta­blish you.

3. God doth expresly promise to strengthen and increase their grace; The righ­teous God promiseth to strengthen and increase their grace. shall hold on his way, and he that hath clean hands shall be stronger and stron­ger, Job 17. 9. The path of the just shall be as the shining light that shineth more and more unto the perfect day. Prov. 4. 18. He will make all grace to abound; he will work in us to will and to do of his own good pleasure; Those that are planted in the house of the Lord, shall flourish in the Courts of our God; they shall still bring forth fruit in old age.

4. God doth promise to confirm his people unto the end, and to finish the work God promiseth to confirm his people to the end. which he hath begun in them. 1 Cor. 1. 8. He shall confirm you to the end, that ye may be blamelesse in the day of our Lord Jesus. Phil. 1. 6. Being confident of this very thing, that he which hath begunne a good work in you, will perform it (will per­fect it) he will carry it on untill the day of Jesus Christ.

5. God doth promise to break down all which might else cause his people to God promiseth to over-power whatsoever may make, his people t [...] break Cove­nant. break off the Covenant; There are but five causes supposable for the breaking off that Covenant on our part, and God removes every one of them from his people.

1. One is the power of sin; but God hath promised to subdue our iniquities, Mic. 7. 19. And sin shall not have dominion over us, Rom. 6. 14.

2. A second is the power of Satan; but God hath promised, that he will not suffer us to be tempted above what we are able, but will with the temptation al­so make a way to escape. 1 Cor. 10. 13. He hath promised that the gates of hell shall not prevail against his people. Matth. 16. 18. He hath promised, that the seed of the woman shall bruise the Serpents head, Gen. 3. 15. and that he will bruise Satan under our feet, Rom. 16. 20. and resist the devil, and he shall flye from you, James 4. 7.

3. A third is the power of the world; but said Christ to his Disciples, John 16. 33. Be of good chear, I have overcome the world; and 1 John 5. 4. Whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even over faith.

4. A fourth is the supposed liberty and inconstancy of mans will; that a man (if he will) he may cast off his God, and give over to be one of his people; but this God promiseth to remove, by giving of his own Spirit, which shall cause us to walk in his Statutes, and to keep his Laws and to do them, Ezekiel 36. 27. and Jeremiah 32. 39. I will give them one heart, and one way, that they may fear me for ever.

5. A supposition that God will substract or with-draw his grace from his people; Neither shall this be; for the gifts and calling of God are without repentance; so Rom. 11. 29. And Mary hath chosen the good part which shall not be tak [...]n from her, Luke 10. 42.

[Page 154] 2. A second Argument to demonstrate the everlastingnesse of the Cove­nant 'twixt God and his people, shall be taken from several considerations of Christ From several considerations of Christ and believers. and believers who are the people in Cov [...]nant.

1. Christs suretiship. 2. Christs Mediatorship. 3. Christs union with them. 4. Christs love. 5. Christs intercession. 6. Christs promises and preparations for them.

1. The suretiship of Christ; in Heb. 7. 22. Christ is said to be made a surety The suretiship of Christ. of a better Covenant; (so I conceive the word should be rendred, viz. Cove­nant, and not Testament; for a surety is not of a Testament, but of a Cove­nant) A surety is one who is engaged and stands bound for another, and is re­sponsable for him; as Judah for Benjamine, Gen. 43. 9. I will be surety for him, of my hands shall they require him. And in matters of contract 'twixt person and persons, a surety is taken in for this very end, That the contract may be made sure and good, may not faile, but be truly and perfectly performed; and the surety is a distinct person undertaking and engaging in the behalf of him who is of himself the more weak and insufficient contractor. As to this considera­tion, Christ is stiled the surety of the Covenant, because he is a third person engaged not so much for God, as unto God on our behalf, that all that we are obliged for in Covenant unto God, shall be truly and faithfuly made good and performed; He (as our surety) stands bound to fill us with those graces, to give us those affections, and to supply us with such a sufficiency of strength, as for ever to cleave unto the Lord in dependance and love, and to walk before him in truth, and to serve him in holinesse and righteousnesse all out dayes.

2. The Mediatorship of Christ; you know that he is stiled the Mediator of The Mediator­ship of Christ. the Covenant, Heb. 12. 24. You know that this is one difference 'twixt the Co­venant of works and the Covenant of grace; that had no Mediator, but this hath; there God dealt with Adam as a righteous person, and Adam had no o­ther bottome and foundation for his standing, but his own created righteous­nesse; as long as he kept that, the Covenant remained; and when he lost that, the Covenant was broken, for there was no Mediator to make up the breach. But now for the Covenant of grace, there is a Mediator, upon whose shoulder the weight of the Covenant rests; and as long as that Mediator lasts (which is for ever) so long that Covenant of grace shall last; This Mediator is Jesus Christ, who (as Mediator) doth confirm the Covenant by satisfying for sinne, and making peace and reconciliation, not suffering any enmity and difference to remain between God and his people; but he doth (if I may so expresse it) keep up the League 'twixt them both, by his merit with the Father, and by his Spirit with believers; by his Priestly Office he establisheth peace with God; and by his Kingly Office he establisheth the hearts of the children of God; his very Office (as Mediator) is to unite God and us together, and to preserve that union for ever; if at any time we sinne, we have an Advocate with the Father, even Jesus Christ the righteous, who is the propitiation for our sinnes; and when we are weak, he then puts out his strength to conquer temptations for us.

All these things considered, it is clear, that because of Christs Mediatorship, the Covenant of grace must be everlasting.

3. The union 'twixt Christ and the people of the Covenant. That there is an The union be­twixt Christ and his people. union 'twixt Christ and believers, is most evident in Scripture; I am my Be­loveds, and my Beloved is mine, so the Church speaks of Christ, Cant. 6. 3. in respect of which union, Christ and believers are stiled the head and the bo­dy, Eph. 1. 22. A foundation, and a building, Eph. 2. 20, 21. 1 Pet. 2. 4, 5. A Vine and the branches, John 15. 5. A husband and wife, 2 Cor. 11. 2. Eph. 5. 32. And Christ dwells in us, and we in him, John 6. 54. He lives in us, Galatians 2. 20. (Christ liveth in me) and we live in him, Col. 3. 3.

[Page 155] This union 'twixt Christ and us, it hath two properties.

It is,

1. Unio arcta, a very near union; so near is that union, that (in a propor­tion) it doth answer the union 'twixt Christ and God his Father (John 17. 22. That they may be one, even as we are one) and that we are entitled with the ve­ry Name of Christ himself, 1 Cor. 12. 12. and that we are said to die with Christ, and to live and rise with Christ; and our sufferings are stiled his suffer­ings, Col. 1. 24. and the persecution of Christians, the persecution of Christ; Acts 9. 4, 5. Why persecutest thou me?

2. Firma, a very firm and lasting union; therefore our marriage with him, is called an everlasting marriage, Hosea 2. 19. And Christ saith of every be­liever (who hath union with him) that he dwells in him, John 6. 56. that he will not lose him, ver. 39. that he hath everlasting life, ver. 47. that he shall not die, but live for ever, ver. 50, 51.

And indeed by vertue of this union with Christ, all believers do enjoy an everlasting influence, and an everlasting communion with God in Christ, &c.

4. The love of Christ unto believers who are the people of God in Covenant, The love of Christ unto believers. the Scriptures are very high in the expression of it; John 15. 9. As the Father hath loved me, so have I loved you; continue ye in my love. Ephes. 5. 2. Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God, for a sweet smelling savour. Rev. 1. 5. Ʋnto him that loved us, and washed us from our sins in his own blood. John 13. 1. Having loved his own, he loved them to the end. Ephes. 3. 19. The love of Christ, which passeth know­ledge.

His love is a fruitful love, a watchful love, an intire love, a faithful love, an helpful love, and a preserving and upholding love; is it imaginable that Jesus Christ having so much love to die for his people that they might not perish, will af­ter that leave them unto themselves, that they may break the Covenant, and so perish?

5. The prayers and intercession of Christ; the intercession of Christ is everla­sting; The prayers and Intercessi­on of Christ. He ever lives to make intercession; he is our Advocate who appeares for us, and our Intercessor who speaks for us; and his prayers and intercession do prevail with the Father; Thou hearest me alwayes, Joh. 11. 42. Now you may read of four Petitions which Christ did put up for his, for their constancy and perseverance in the Covenant. Luke 22. 32. I have prayed for thee, that thy faith fail not. Joh. 14. 16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Joh. 17. 11. Holy Father, keep through thine own Name those that thou hast given me. Ver. 20. Neither pray I for these alone, but for them also which shall believe on me through their word. Joh. 17. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me, before the foundation of the world.

6. Christs promises and preparations, and what are these? Rom. 8. 1. Th [...]re is Christs pro­mises and pre­parations. no condemnation to them that are in Christ Jesus. Mark 16. 16. He that believeth shall be saved. John 3. 16. Whosoever believeth in him shall n [...]t perish, but have eternal life. John 14. 2. In my Fathers house are many Mansions, I go to prepare a place for you.

7. I might adde to all these the work of Christ on the hearts of believers, in de­stroying The work of Christ on the hearts of belie­vers. the works of the devil, in crucifying of their lusts, in healing of their na­tures, in quickening of their graces, in conquering of temptations, in drawing out their affections, &c.

8. The titles of Christ. 1. Our Rock. 2. Our life. 3. Our peace. 4. Our hope. The Titles of Christ. 5. Our Shepherd. 6. Our Father. 7. Our friend. 8. Our Brother. 9. Our Head. 10. Our Husband. 11. Our King. 12. Our Saviour.

[Page 156] Verily the Covenant must needs be everlasting 'twixt us and our God, who have such a Christ so engaged for us, so mediating for us, so strictly united to us, so exceedingly loving of us, so continually watchful, and careful, and helpful, ever loving, ever praying, ever helping, and resolved to save us.

3. A third Argument to demonstrate the everlastingnesse of the Covenant, shall From the Spi­rit of God, which every one hath who is in Covenant with God. be taken from the Spirit of God, which every one hath who is in Covenant with God; Ezek. 36. 27. I will put my Spirit within you.

Now there are ten works which the Spirit of God doth for all the people of God.

• 1. He doth change their hearts; 2 Cor. 3. 18. We all beholding as in a glasse the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord.
• 2. He doth mortifie their sinful lusts; Rom. 8. 13. If ye through the Spirit do mor­tifie the deeds of the body.
• 3. He makes known the things of God unto them, and teacheth them all things; 1 Cor. 2. 10. But God hath revealed them unto us by his Spirit. 1 Joh. 2. 27. Teacheth you of all things.
• 4. He doth powerfully enable them for all the works of obedience. E­zekiel 36. 27. I will put my Spirit within you, and cause you to walk in my Statutes, and you shall keep my judgements, and do them.
• 5. He doth dwell in them. Rom. 8. 11. and he dwells in them for ever. Joh. 14. 17. and dwelling in them, he makes them a fit habitation for God, E­phes. 2. 22.
• 6. He doth guid and lead them. Joh. 16. 13. The Spirit of truth, he will guid you into all truth. Rom. 8. 14. As many as are led by the Spirit of God, they are the Sons of God.
• 7. He doth sustain or uphold them. Psal. 51. 12. Ʋphold me with thy free Spirit.
• 8. He helps them in their infirmities, Romans 8. 26. and supplies them, Phil. 1. 19.
• 9. He beares witnesse that they are the children of God; and if chil­dren, then heires; Heires of God, and joynt Heires with Christ, Rom. 8. 16, 17.
• 10. He Seals them unto the day of Redemption. Eph. 4. 30. and moreover abides in their hearts; he is the earnest of their inheritance, untill the Redemption of the pur­chased possession.

4. A fourth Argument to demonstrate the everlastingnesse of the Cove­nant From some considerations in the people of God. They are born again of incor­ruptible seed. Partakers of the divine na­ture. They are the house built up­on the Rock. They are deli­vered from the power of dark­nesse. Their hearts are set on God, and only on him. 'twixt God and his people, shall have respect to some considerations in the peo­ple of God.

1. They are born again; not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth for ever, 1 Pet. 1. 23.

2. They are partakers of the divine nature, 2 Pet. 1. 4. and of the life of Christ, 2 Cor. 4. 11.

3. They are the house built upon the Rock, which fell not, because it was builded upon a Rock, Mat. 7. 25. and that Rock is Christ, who is a sure foundati­on, Isa. 38. 16.

4. They are delivered from the power of darknesse, and translated in­to the Kingdome of Christ, Colossians 1. 13. And his Kingdome is an everlasting Kingdome; unto the Sonne he saith, Thy Throne is for ever and e­ver, Heb. 1. 8.

5. Their hearts are superlatively set on God, and only on him; Whom have I in heaven but thee? and there is none that I desire upon earth besides thee; God is my por­tion for ever, Psal. 73. 25, 26.

[Page 157] 6. They are strenghthened with might by his Spirit, and rooted, and grounded in They are strengthened with might. They are the Pillars in the Temple of God. They are the inheritance of God. love, Ephes. 3. 16, 17.

7. They are the Pillars in the Temple of God, and shall go no more out, Reve­lations 3. 12.

8. They are the inheritance of God, his portion, his peculiar treasure, and purchased with the blood of Christ, 1 Pet. 1. 19. He would never pay so dear a price for them, and then put them off; Isa. 49. 25. And Israel mine Inheri­tance. Zach. 2. 12. The Lord shall inherit Judah his portion. Deut. 32. 9. The Lords portion is his people, Jacob is the lot of his inheritance. Psamle 135. 4. The Lord hath chosen Jacob unto himself, and Israel for his peculiar trea­sure.

9. The commands and wayes, and communions with God, are no burdans to them; The com­mands of God are not burden­some, but de­lightful to thē. not grievous, because they are born of God and love him; 1 John 5. 3. But plea­sing and delightful. The Law of God is written in their hearts, Jer. 31. 33. Psal. 119. 16. I will delight my self in thy Statutes. Ver. 24. Thy Testimonies are my delight. Cant. 2. 3. I sate down under his shadow with great delight, and his fruit was sweet unto my taste.

10. They hate evil, Psal. 97. 10. and loath their abominations, Ezekiel They hate e­vil. 36. and have crucified the flesh, with the lusts and affections thereof, Ga­lations 5.

11. They are a people who live by faith, and are much in prayer, that God They live by faith, and are much in pray­er. would work all his works in them and for them, that he would not leave them, nor forsake them; that he would preserve and uphold, and confirm, and stablish them unto the end. They work out their own salvation with feare and trem­bling.

2. The reason why the Covenant which God makes with his people, is an ever­lasting Reasons of it. In respect of God. Covenant, and shall be so.

1. There are reasons for this in respect of God.

1. His Wisdome hath contrived this Covenant in a way of everlastingnesse, His wisdome. which appeares in three particulars. 1. He layes the foundation of it not upon our selves, but Christ; not on our will and power, but on the power and sufficiency of Jesus Christ. 2. He engages himself for himself, and for his people, to keep them unto himself, and from falling, and to continue them to be his people for ever; not only to give them grace, but to preserve that grace; not only to be­ginne a good work, but also to finish it. 3. He promiseth mercy to pardon the sins of his people, and grace to heal their back-slidings.

None of these were in the Covenant of works, and therefore that lasted not; but all these are in the Covenant of grace, and therefore it is everla­sting.

2. His purpose; his purpose in making of this Covenant was to exalt, and glo­rifie, His purpose. and magnifie the greatnesse of his love, and the riches of his grace and mer­cy unto his people. Now there are foure things which magnifie God in these. First, his graciousnesse, freely to make us to be his people. A second is his goodnesse, in the plentiful blessing of his people. And thirdly his faithful­nesse, that he will surely blesse his people. And fourthly his everlastingnesse, that he will never forsake his people, and never will turn away from doing of them good.

Why, this exalts his mercy indeed that it endures for ever; and his love indeed that it continues for ever; and his grace indeed, that as it is free, so it is ever­lasting. In respect of his people. The everla­stingnesse of the Covenant, is a just reason of perfect thankfulnesse

2. There are reasons for this in respect of his people. I will mention a few of them.

1. The everlastingnesse of the Covenant, is a just reason of full and perfect thank­fulnesse; Psal. 100. 4. Enter into his gates with thanksgiving, and into his Courts with praise; Be thankful unto him, and bless his Name. Verse 5. For the Lord [Page 158] is good, his mercy is everlasting. Psal. 136. 1. O give thanks unto the Lord, for h [...] is good, for his mercy endureth for ever.

2. His people have cause now to trust on him for ever. Isa. 26. 4. Trust ye in His people have now cause to trust in him for ever. the Lord for ever, for in the Lord Jehovah is everlasting strength. Psal. 62. 8. Trust in him at all times, ye people, pour out your heart before him, God is a refuge for us, Selah.

Ʋse 1 Is the Covenant (which God makes with his people) an everlasting Covenant? then that opinion is very false, which delivers out unto us such a Covenant of grace as is mutable, and alterable, and may be broken off, and cease between God For confutati­on of that o­pinion, that the Covenant is mutable, and alterable. and his people.

That a man may be made a child of God, and yet may become the child of the Divel; that he may be graffed into Christ, and yet may be broken off from Christ; that he may have true faith and grace, and yet he may lose true faith and grace; that he may finde love and mercy from God, and yet may so sinne, as actually to forfeit (and that for ever) all the love and mercy of God. Certainly this is a very sad assertion, that any person should be translated from death to life, that he should be delivered from the power of Satan, and translated into the King­dome of Christ, that he should be effectually called, and become a believer, and thereupon a Sonne of God, and heire of glory; that he should for a while believe and rejoyce in his God, and be sealed with the holy Spirit of promise, and yet upon a sudden (notwithstanding all the love and promises, and engage­ments of God unto him in Covenant) his Sun should set at noon-day, he and his God should part and be utter enemies again, that he should cast off God from being his God: and God should forsake and cast him off from being any of his people; and as it is a sad opinion, so it is an opinion utterly inconsistent with this truth of the everlastingnesse of the Covenant of grace. A relation which cea­seth to be, that relation is not everlasting; and that agreement or Covenant which is broken and frustrated, that Covenant is not everlasting; to be tempo­rary, and to be everlasting, are questionlesse, inconsistent; neither will that e­vasion of a temporarinesse on our part, and everlastingnesse of the Covenant on Gods part, any way patch up the businesse, because there is no such Covenant of grace which God hath made with his people. Jer. 31. 31. Behold the dayes come, saith the Lord, I will make a new Covenant with the house of Israel, and with the house of Judah. Ver. 32. Not according to the Covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the Land of Egypt, which my Covenant they brake, although I was an husband un­to them, saith the Lord; Mark the place, God makes no such Covenant as shall be broken on our part, but such a Covenant as shall hold and be kept on our part, as well as on his part; verse 33. But this shall be the Covenant that I will make with the house of Israel; after those dayes, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people, &c. And cap. 32. 40. I will put my fear into their hearts, that they shall not depart from me.

The principal (if not the onely) ground of this breaking and falling opinion, is a supposition of a power in the will of man, according to the pleasure and use whereof, the Covenant of Gods grace must stand or fall, must continue or break off.

And to speak plainly according to the Arminian doctrine, all the stability, and state of a sinners salvation, is made to depend upon the will of a sinner; the election of God, the conversion of a sinner, the beneficial Redemption by Christ, the perseverance in Christ and grace; all of these do lie at the mercy of the will of a poor sinner; and truly I must confesse, that if the Covenant of grace had no surer foundation then mans w [...]ll, it may quickly cease to be an e­verlasting Covenant. But we read of other and better foundations (for the per­petuity of this Covenant) th [...]n mans will; we read that it is grounded on the [Page 159] immutable counsel of God, and on his absolute promises, and on his Oath, and on the blood of Christ confirming and establishing of it, and on his power, and intercession, and presence, and love, and Spirit, and faith­fulnesse.

But as to the opinion of these men (which indeed is none other, but that of the To state the stability of the Covenant up­on the will of man, Pelagians, and Papists, and Arminians) Give me favour to speak a few words.

1. It is very improbable that God would make a new Covenant with us, and state the stability and everlastingnesse of it upon the will of us sinners; for hereby,

1. There should be no difference (as to the ground of safety and cer­tainty) Is very impro­bable. 'twixt this Covenant of grace and that of works; for if Adam had improved the power and liberty of his will, he had continued, and had enjoyed the life which God promised unto him. Now wherein doth the grace of this Covenant exceed the other of Works, if eternal life be left unto the pleasure of our will, as formerly it was to A­dams?

2. Nay it should be harder, and more unsafe for us to be in the Covenant of grace, than it was for Adam to be in the Covenant of works; because in that condition Adams will was created with a perfect righteousnesse, and conformi­ty, and sufficiency to have continued in that Covenant; but we are fallen with him, and have lost that perfectly inherent righteousnesse; and the grace which comes in the room of it, is very weak and imperfect; so that as to the perpe­tuating of the Covenant, we should be extreamly disadvantaged in comparison of our imperfect holinesse, with his perfect righteousnesse; and thus we by grace should have only a less power and strength to continue in Covenant with God, than Adam had.

3. God undertakes more for our part in this Covenant, than he did for Adam in that Covenant; for there he did give a sufficiency of righteousnesse, and so left man unto himself; but here he doth not only call us to be his people, and give us grace to make us to be so, but also promiseth and engageth his own pow­er, and his Christ, and the Spirit of grace to assist and uphold, and preserve, and confirm, and stablish us unto the end.

Surely then it is not probable that he would leave the issue of so much mercy and happinesse to the power and sole pleasure of our own will.

4. That God should glory so much in making this Covenant with his people, and please to speak so much of his great kindnesse, and riches of grace and mercy, and of what he hath done, and will do for them; and yet when all comes to all, it is no more but this, if your will pleaseth, you shall enjoy all this.

2. It is very incongruous to make the Covenant thus to depend (for the la­stingnesse Is very incon­gruous. of it) on the power and pleasure of mans will; it would rob Gods grace of all the glory for our abiding in the Covenant; for as the sole blame would be ours, if we did break the Covenant; so the sole praise and honour must be ours, if we (by our own wills) do continue and perpetuate the Cove­nant; God will give this, and will give that if we continue stedfast in his Cove­nant; and that stedfastnesse depends only upon the power and pleasure of his will (God, say they, no where promiseth that gift absolutely, but we must look for that in our selves) And I beseech you now tell me, where the glory of our per­severance unto glory must light; shall the grace of God have it? no, it is not the fruit or work of Gods grace determining; then the man must have it, who did so manage and stirre, and improve his will as to hold out to the end; and thus by placing the lastingnesse of the Covenant upon the power of mans will, the creature gets away the glory from the Creatour; and Gods grace which should [Page 160] reign in this Covenant, must lose the Crown unto the supposed power and plea­sure of mans will.

3. It is very uncomfortable to ground the lastingnesse of the Covenant upon It is very un­comfortable. the power and pleasure of mans will; for hence it will necessarily follow, that you cannot (till the very last minute of your breathing) come to any certain conclusion of your state in grace, nor of your portion in glory; Why so? be­cause it is in the power of your own will, whither you will stand or fall, hold fast, or break off relation with God; it may be you will, it may be you will not; perhaps your own corruptions may be too strong for you, or Satans tem­ptations, or something from the world, and then your hearts fall off from God, and you are lost for ever; so that it is impossible (by this doctrine) ever to have any settled comfort, fixed peace, or stedfast hope; because all the happinesse of your estate is but conditional upon the good behaviour of your own wills, which is ve­ry changeable.

Obj. But therefore we will pray the more to God, that our wills may not be led aside from him, but keep fast to him and his wayes.

Sol. True, and this is indeed a direct course to stand fast in the Covenant; but then consider, that this course will break the neck of that opinion which makes the lastingnesse of the Covenant to depend upon the sole power and pleasure of mans will.

For when you pray to God for his grace, and his strength, and his continued presence, that you may (thereby) continue with him in Covenant, you do herein deny your own power and sufficiency, and you do acknowledge that you are strong in his strength, and not in your own might; and consequently that the lastingnesse of the Covenant doth not depend on the power of the will, but upon the presence, and power, and assistance of his grace, and so fall in with us, that the Covenant is everlasting; not in respect of mans will, but in respect of Gods grace.

4. I will adde one consideration more; it is not possible (I speak ex hypothesi, It is impossible in reference to the Will, and Power, and Truth of God revealed in the Cove­nant) that the people of God really brought into Covenant with him, should break off the Covenant with him, and so make it mutable and voyd on their part; Suppose but this, that the Covenant shall not faile nor cease on Gods part (that God will be but true to performe what he hath promised unto his people) I then affirme that it is not possible that the Covenant should faile on our part; my reason is this, Because the full performance of the Covenant on Gods part, doth essenti­ally and naturally include the performance of it on our part, and prevents all breaking and voiding of the Covenant.

God in this Covenant doth promise unto his people,

• 1. That he will be their God for ever.
• 2. That he will never cast them off.
• 3. That he will never forsake them.
• 4. That nothing shall separate from his love.
• 5. That he will never turn away from them to do them good.
• 6. That if his people transgresse, he will visit their transgression with the rod, and their iniquities with stripes; neverthelesse his loving kindnesse he will not take away from them, nor suffer his faithfulnesse to fail.
• 7. That he will be merciful to their transgression, and will heal their back­ssiding.
• 8. That he will give them his Spirit which shall cause them to walk in his Sta­tutes, and to do them.
• 9. That he will give them an heart to feare him for ever, and that he will put his feare into their hearts, that they shall not depart from him.
• [Page 161] 10. That he will confirm his people unto the end, and that he will performe or perfect the good work which he hath begun in them, untill the day of Jesus Christ: and that he will preserve their whole soul and body blameless unto the coming of our Lord Jesus Christ.

Now I say, grant me but this supposition, That God will be faithful to make good these promises unto his people (which the Scripture peremptorily saith he will, and that it is impossible for him to lie, Heb. 6. 18. and God who cannot lie hath promised, Titus 1. 2.) it will hence necessarily follow, That it is impossible the Cove­nant should be broken, and made void by the people of God: For upon the performance of these promises on Gods part, the Covenant comes to be performed on his peoples part.

Object. I know not well what can be replyed to take off the edge of this Argument, un­lesse we think to ward the blow by the distinction of absolute and conditional promises. But

Sol. 1. If I mistake not, these men will not acknowledge any promises of God (un­to us) for absolute promises, but all of them must be conditional, and respective to the will of man.

2. Secondly, what availe any conditional promises as to this case? what room or place have they here, as if the Covenant should be everlasting, if it were ever­lasting? or the people of God should still continue in Covenant, if they did con­tinue in Covenant, or as if God would give them an heart to fear him for ever, if they did fear him for ever! or that they should never depart from him, if they ne­ver did depart from him.

This Tautology is worse then his, Sub montibus illis Inquit erant & erant sub montibus illis.

And thus by what I have delivered, it doth manifestly appear that the Covenant of Grace is not an alterable, fading, ceasing Covenant, but everlasting, both in re­spect of God, and also in respect of the people of God.

Object. But yet some are afraid that such a certain everlastingness of the Covenant would make the people of God too secure and presumptuous in ventering to sin against God! seeing that the Covenant shall still hold twixt them and God.

Sol. I answer, Surely these men are more afraid then hurt, and plainly discover their ignorance concerning that heavenly frame of spirit in the people of God, and also of the nature and vertue of heavenly certainty and assurance.

The people of God have the laws of God written in their hearts, and their hearts are circumcised to love the Lord their God, and they know their own self weakness and insufficiency, and are taught to fear the Lord and his goodness, and to live by faith, and to be watchful in Prayer, that so they may be preserved from e­very evil way. Yea, and the more they are assured of the immutability of Gods love, and of their relation unto him, the more are their hearts knit in love unto him, the love of Christ constrains them, 2 Cor. 5. 14. and the more conscienci­ously tender are they to walk in godly fear and reverence, and in all well-pleasing before him, and to answer everlasting love with everlasting love.

Use 2 I now proceed to a second Use from this adjunct or property of the Covenant. Is the Covenant which God makes with his people an everlasting Covenant? Then Then happy are the people who are in this Covenant. happy are the people who are in this Covenant.

Beloved, It is everlastingness which makes hell to be hell, and heaven to be hea­ven: As the misery of misery lies in the lastingness, and everlastingness of it, (and it will be thus dreadful, and it will be thus for ever and ever) so the happiness of happiness lies in the everlastingness of it. This God is our God for ever and ever. This makes the enjoyment of God to be a most happy enjoyment: His mercy en­dures for ever, he loves us with an everlasting love; O what happiness is this to be the children of love, and to be the people of mercy for ever? Jesus Christ yester­day, and to day, and the same for ever; this is happiness indeed, that Jesus Christ [Page 162] is ours, and that we are his for everlasting! everlastingness doth include in it three Everlasting­ness includes in it A privation of a contrary e­state and rela­tion for ever. things.

1. One is a privation of a contrary estate, and of a contrary Relation for ever: For if the estate or relation be changed, it cannot be everlasting: and this shews the singular comfort and happiness of the people of God, that their estate and relation shall never fall into a contrary estate and relation. They are in the estate of life, and they shall never fall into the estate of death; They are in the estate of salvation, and they shall never fall into the estate of condemnation. They are the children of God, and the members of Christ, and they shall never pass into a relation contrary to this: Because every everlasting estate and relation is a perpetual absence or pri­vation of a contrary estate.

2. A second is, a continuation of the same being and relation: for whatsoever is A continuati­on of the same being and rela­tion. everlasting that must continue, it must not be broken off? if it be broken off, it is not everlasting.

O what a happiness is this that your Sun never sets; that your day still conti­nues, your God still continues, and still continues to be your God! your God still loves you, and his love still continues towards you; Jesus Christ still continues, and he continues still to be your Redemption, your Righteousness, your Peace, and your salvation.

3. A third is, an endlesse perpetuity: you can never come to the end of everlast­ingness: An endless per­petuity. you may see an end of your worldly riches (they flie away) and you may see an end of your friends (they die away) and you may see an end of your lives (man dies and wasteth away, and man gives up the Ghost, and where is he? Job 14. 10.) But you shall never see an end of the everlasting Covenant: Time is the measure of all the world, but everlastingness is the measure of the Covenant of Grace; as long as everlastingness lasts, & as far as everlastingness goes, so long doth the Covenant last, and so far doth the Covenant extend. Everlastingness hath no end, and the ever­lasting Covenant hath no end: why! This heightens, and this sweetens the Co­venant of grace! God is our God, and we are his people to everlasting, without end: Though afflictions fall in, though losses, though persecutions, though death it self, yet the Covenant goes on and lasts. God is your portion for ever, he hath married you to himself for ever in loving-kindness, and mercy, and judgment, and faithfulness.

O Christian, what canst thou have more then to have God to be thy God? O Christian! what wouldest thou have more, then to have God to be thy God for ever? A sure enjoyment, a perfect enjoyment, and an everlasting enjoyment: These are the utmost of thy desires.

Use 3 Is the Covenant an everlasting Covenant? This may then serve as a Cordial unto the people of God, especially in two cases. 1. One of fear of falling away from God. 2. Another of desertions, when they question whether God be not fallen This may serve as a cor­dial to Gods people. Against their fears of falling away from God. Object. away from them.

1. The everlastingnesse of the Covenant is or should be a cordial unto the people of God, against their fears of falling away from God.

How often do we hear these complaints; and doubts, and misgivings? Indeed the Lord hath shewed me great mercy; He did not leave me to my sinful heart and life, he did pity and call me, and brought me in to Christ, and made me one of his people, who aforetime was none of his people! But I still finde such a body of sin, such a law in my members warring against the Law of mind, so many sinful corrupti­ons within, and so many strong and violent temptation without, and so much weakness and insufficency in my self, that fear I shall never hold out unto the end, I shall one day faile, and loose all my interest in God, and in Christ, and grace. Consider

To this sad complaint I would briefly speak three things. There is a twofold fear.

1. There is a twofold fear: There is a a fear of unbelief, and this is a vexing, [Page 163] and distressing, and disabling fear, it loosens our confidence in God, and in his A fear of un­belief, this is to be resiste [...]. promises: It is a naughty fear, and beware of it, and resist it, and bewaile it: And there is a fear of tenderness and jealousie, in regard of the Natural deceitfulnesse of our own hearts, and of the supernatural weaknesse of our own strength, this is a A fear of ten­derness and jealousie, is good. good fear; and blessed is the man that thus feareth alwayes: The weak child fear­eth, and thereupon cries out to the Parent to take him, to hold him, to support him, and by his fear of falling he is preserved from falling. So the child of God fears, and thereupon he cries out unto his God! Lord help thy servant! forsake me not, make haste to deliver me! keep me, who cannot keep my self; establish my goings, Thou hast promised to keep and preserve the feet of thy Saints; This fear is that fear which God hath promised to put into the hearts of his people that they shall not depart from him; And indeed this fear is their strength; the more of this fear, the more safe they are. Let him that standeth take heed lest he fall; Thou standest by faith, Be not high-minded but fear, work out your salvation with fear and trembling?

2. Your standing or continuing in the Covenant, doth not depend upon your own Our standing doth not de­pend upon our own strength. strength, nor doth God leave you unto that, but it doth depend on his strength, and on his power, Ephes. 3. 16. That he would grant you (according to the riches of his grace) to be strengthened with might by his Spirit in the inner man, Mic. 4. 5. We will walk in the Name of the Lord our God for ever and ever, Zach. 10. 12. I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord: Though your strength be insufficient, yet the strength of your God and of your Christ is sufficient for you. 1 Pet. 1. 5. We are kept by the power of God through faith unto salvation. 2 Cor. 12. 9. My grace is sufficient for thee, for my strength is made perfect in weakness.

3. The Lord is able to keep you from falling, and to preserve you faultlesse before The Lord is able to keep you from falling. the presence of his glory with exceeding joy, Jude ver. 24. Nay and he will keep you from falling: Wilt not thou deliver my feet from falling, Psal. 56. 13. Thou hast de­livered my feet from falling, Psal. 116. 8. He will keep the feet of his saints, 1 Sam. 2. 9. When I said my foot slippeth, thy mercy, O Lord, held me up, Psalm 94. 18.

2. The everlastingnesse of the Covenant should be a Cordial to the people of God in the time of desertions, when they are apt to question whether God be not Against deser­tion. fallen off from them, and hath forsaken them? But consult these Promises, and you may finde these fears removed, Isa. 49. 14. Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. ver. 15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea they may forget, yet I will not forget thee. ver. 16. Behold, I have graven thee upon the palms of my hands, Thy walls are continually bef [...]re me. Isa. 54. 7. For a small moment have I forsaken thee, but with great mercies will I gather thee. ver. 8. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. ver. 10. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee.

Use 4 Is the Covenant which God makes with his people an everlasting Covenant? Then blesse God (and not your selves) for your standing, and for your continuing inCovenant with him. Blesse God and not your selves for your standing in Covenant with him.

There are three things for which we should blesse God. 1. For his restraining grace. 2. For his converting grace. 3. For his confirming grace, that he will, and doth keep you stedfast to himself in Covenant.

O beloved! we could never keep our selves, nor establish our selves; were it not for the goodness, and the power, and the love, and the faithfulness of our God, we should break with God, and turn aside from him, and leave all: truly [Page 164] it is almost a wonder that the people of God do hold out in keeping Covenant with God, considering

1. The daily and frequent discouragements which they meet with in the world, the continual scorns, and threats, and persecutions, and affronts to their persons and godlinesse.

2. The manifold allurements, snares and temptations unto sin, and sinful wayes, by wicked example, and promises, and hopes, and connivencies: wickednesse in judgement, in practice, is a general infection; the common aire is infected with this plague; it is therefore the more hard to keep our health.

3. The malice of Satan and his power and subtilty is exceeding great: he de­sires to sift and winnow us as wheat, he threw down the third part of the Stars: he helped to break the first Covenant: There is not any one of the people of God but may say of him as David of his enemies, Psal. 118. 13. Thou hast thrust sore at me that I might fall, but the Lord helped me.

4. How strongly some of the people of God have been hazarded in the lasting part of the Covenant? Solomon, Peter, Asa, insomuch as many from their falls have erected the Doctrine of the Apostacy of the Saints.

5. Those many remaining Principles for inconstancy and failing: as spiritual pride, unbelief, hypocrysie, and worldliness, much of every one of these still in our hearts.

6. Adde to all these the exceeding weaknesse in all our graces. How little faith, how weak love, and how apt to be shaken, and offended! Truely we must acknow­ledge that what we are, we are by the grace of God; and that if we be strong, we are strong in the Lord, and in the power of his might, and that it is the Lord who keeps us by the strength of the Covenant to continue steadfast and faith­full to the end, &c.

Use 5 Let none abuse this sweet heavenly truth of the everlastingness of the Covenant twixt God and his people; as therefore to venture upon great transgressions, and say God will raise me again, and shew me mercy again, for his covenant lasts for Abuse not this sweet and hea­venly truth. ever, Let me do what I list, &c.

To such I would present a few words.

1. That of the Apostle in Rom. 2. 2. Where sin abounded, grace did much more abound. Psal. 130. 4. There is forgiveness with thee that thou mayest be feared. Rom. 6. 1. What shall we say then? shall we continue in sin that grace may abound? ver. 2, God forbid. This were indeed to turn the grace of God into wantonnesse, as the Spider turns the sweet juice into poison.

2. That of the Apostle to the Church of the Ephesians, Ephes. 4. 20. But you have not so learned Christ. verse 21. if so be that you have heard him, and have been taught by him as the truth is in Jesus.

3. Though the Covenant doth last twixt God and his people for ever, yet there are weighty Reasons for them to take heed of sinning against their God.

1. They do exceedingly dishonour their God by their sinning, and cause his Name to be blasphemed, as Nathan charged it on David, 2 Sam. 12. 14.

2. They make an unkind return to their most kind God: Do you thus requite the Lord, O foolish people and unwise: doth this answer his love and goodnesse to you, to chuse you for his people before other people?

3. They do exceedingly grieve their God and Father. This, that the people of his grace should deal thus with him, is a grief unto him, as he was grieved with that generation forty years.

4. Though the Lord will not cast off his people when they do transgress, yet he will visit their sins with stripes, Psal. 89. 32. And those stripes may be very sharp and heavy, as David found them; and though David did not break his neck by his fall, yet David brake his bones, and a wounded Spirit who can bear? Prov. 18. 14.

[Page 165] 5. Though the union continue twixt God and his people, yet (upon their great transgressions) the comfortable communion will be interrupted and darkned, they shall lose the joy of their salvation, Psal. 51. 12.

6. Though God will raise his people again, yet it will cost them dear for the cure of their wounds and bruises, and to put their bones in joynt again. They shall know that it is an evil and bitter thing thus to sin against a God in Covenant, &c. It may cost them many tears, and fears, and prayers, and conflicts, and wait­ings, &c.

Use 6 Is the Covenant which God makes with his people an everlasting Covenant? Then let all the people of God be so wise as to use all the means to continue the Use all means to continue in the Covenant. Covenant in an everlastingnesse on their part: God worketh our lastingness in the Covenant by means: You finde in Scripture that Spiritual means are subordinate to Spiritual ends, and that certainty of issues doth take in a necessity of means. The Covenant is everlasting; and that it may be so, therefore doth God put his peo­ple upon several wayes and duties to perpetuate the Covenant, and to assure them­selves it shall be so.

There are ten things which if you carefully heed, you may be confident of the everlastingness of the Covenant.

1. Keep up an humble fear; I will put my fear into their hearts, Jer. 32. 40. Blessed is the man that feareth alwayes, Prov. 28. 14. Work out your salvation with fear and trembling, Phil. 2. 12. Fear your wants, crave supply, and grow in faith.

2. Be adding of grace to grace, and give all diligence to make your Calling and Election sure; for if you do these things you shall never fall, 2 Peter 1. 5, 10.

3. Strive after and keep up an exceeding love of your God, a superlative love; This will keep you fast: Saw you him whom my soule loveth? I found him whom my soule loveth, I held him fast, and would not let him go, Cant. 3. 3.

4. Keep your hearts with all diligence: Look to them, watch them still, be mend­ing of them, and minding of them; unite or joyn my heart unto thee said David. Let them be much in meditating of the goodness of your God; love of your God, kindnesse of your God. Take delight in God alone, and in his wayes, as the Wife in the Husband.

5. Be conscientiously diligent in attending upon the publick Ordinances. 1 Thes. 5. 19. Quench not the Spirit, verse 20. Despise not Prophecying. Acts 20. 32. I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified: The Ordinances are your strength. They 1. Give you a sight of Gods will and wayes. 2. Keep up tenderness in con­science. 3. Open more fully the love of God unto you. 4. Quicken your hearts. 5. Increase your faith. 6. Heale your corruptions. 7. Convey help from Christ. 8. Direct and establish your goings.

6. Be much in prayer, that you may be kept and held fast by God unto the end, Psal. 119. 8. I will keep thy Precepts, O forsake me not utterly. Verse 33. Teach me, O Lord, the way of thy Statutes, and I shall keep them unto the end. verse 116. Ʋp­hold me according to thy Word that I may live. verse 117. Hold thou me up, and I shall be safe, and I will have respect unto thy statutes continually.

7. Remember Jesus Christ his love to you, his promise to you, and live by faith upon him: Take hold of his strength, and then you shall walk up and down and not faint. Remember that he is the Authour and finisher of your faith.

8. If you offend never so little, return speedily to your God, and judge your selves, and sue out for more grace, for more strength, for more sufficiency from Christ; let not any enmity live, humble your soules and make peace.

9. Beware of Seducing and Erroneous Dectrines, do not affect to hear them: Cease my son, (Prov. 19. 27.) to hear the instruction that causeth to erre from the [Page 166] words of knowledge! Beware lest you also being led away with the errour of the wick­ed, fall from your own stedfastnesse, 2 Pet. 3. 17.

10. Get much experience of the exceeding love of God to you in Christ: Every day get a sight of his gracious favour, and be often in the consideration, 1. Of what he hath done for you. 2. What he is to you. 3. What he will bestow on you.