see that we abiding with him in the places he hath set us in he will be with us and blesse us so as we shall want nothing that is good For direction to all such as desire to find the accomplishment Vse 3 of this gracious promise of God to his people that God will be from himselfe an all-sufficient good to them this is to teach them how to walk that they may find this blessing performed to thâ—m let them betake themselves to God alone and cast themselves wholly upon him Let them make him all unto them let them make it appeare that they look after nothing in heaven but him nor desire any thing in the earth in comparison of him as Psal 73.25 Psal 73.25 And then when thâ—ir hearts are taken off from these râ—eds and broken staves which they râ—sted on when it is with thâ—m as the Prophet speaketh Isai 17.7 8. that they look unto tâ—eir maker and not to the creature not to thâ—ir own devices and projects but onely to the holy One of Israel then will the Lord appeare in his glory and will make it manifest that from himselfe he will be an all-sufficient good to his people Let all other things be to us as though they were not use them as though we used them not see a fulnesse of all things in God Let us cast our selves upon the bounty kindnesse and all-sufficiency of the Lord And then will he arise and help us and doe for us according to our need Imitate the practise of Jehoshaphat 2 Chron. 20. when hee saw himselfe destitute of help Our eyes saith he are unto thee O Lord we know not what to doe Let the Lord sâ—e that our hearts are withdrawn from the creature and those helps which we leaned upon and that we doe faithfully relie upon him and then will hee ride upon the heavens for our help as Deut. 33.26 Deut. 33.26 and say This is a people that will not lie they have cast themselves upon mee and therefore I will not faile them nor forsake them I will be an all-sufficient good unto them For comfort unto godly and faithfull parents that having Vse 4 come over hither have here spent their estates by which they might have provided comfortably for their children they have come hither for the name of Christ that they might enjâ—y him in the means of his worship and though they doe here find grace and mercy from the Lord and a spirituall advantage to their souls yet they meet with losses troubles and straits for the outward man that they can now doe little for them What shall parents now doe What shall children doe Here is comfort look to the all-sufficient God that from himselfe will be all in all to his people Though there bee no blessing in the hand of the Parent yet there is in the hand of the Lord. What hee would have done for the children by the hand of the Parents he wil now doe it from himselfe by his own hand It is said of Isaac that after the death of Abraham God blâ—ssed him Gen. 25.11 Gen. 25.11 If Isaac prosper whiles Abraham lives he might seem to be upholden by the substance of his father But when Abraham was dâ—ad then it was evident that the blessing upon Isaac came from the Lord So whiles the Parents estates continue children might seem to bee enriched by them but when their fathers estates are wasted and come to nothing and yet the children are provided for and prosper then it appeares to bee from the Lord. Lâ—t therefore both parents and children depend upâ—n him and live by faith in him who wil be a Father to them an all-sufficient good to those that trust in him 3. Now to the third and last particular in this promise I will be your God To be God implies soveraignty and superiority over all To be over all as Rom. 9.5 Rom 9.5 and above all aâ— Ephes 4.6 Ephes 4.6 This therefore is also comprehended in the promise That hee wil bee God over us and above us to rule us to command us to direct and order our wayes for us That though he doe advance and set us up on high when he takes us into covenant with himselfe as Deut. 26.18 19. yet so as that he wil be Lord and Gâ—d over us as Pharaoh said to Joseph when he advanced him to that high honour Yet saith he on the Kings Throne I will bee above thee So though God do lift up his people by entring into covenant with them so that all the world are but servants to minister unto them for their good yet will the Lord still retain his soveraignty over them and bee exalted above them As he wil be above all his â—nemies in that wherein they deale proudly as hee was above the Egyptians Exod. 18.11 to breake them in peeces with a rod of Iron So hee will bee above his owne people to rule them with a golden Scepter And this is a blessing of the covenant of grace Now this benefit implies these things First that the Lord will bring his people from under the power and dominion of other Lords which have gotten the superiority over them and bring them into subjection unto himselfe alone so that whereas they might say concerning the time before as Isai 26.13 Other Lords have had dominion over us besides thee yet now they shall rule over them no more but they shall be subject to him only Hence saith the Lord Joel 3.3 4 Joel 3.3 4. c They have cast lots for my people c. And what have you to doe with me O Tyre and Zydon and all the coast of Palestine will you render mee a recompence c. The meaning is as if God should speak to the enemies of his Church You have trampled upon my people and dealt cruelly with them and this you have done in revenge against me because I have plagued you Will you thus recompence me I will break you in peeces and deliver my pâ—ople from under yâ—ur power As a King when he makeâ—h a covenant with a people to be King over them he then covenants with them to save them out of the haâ—ds of all their enemies to suffer no foraigne power to tyrannize over thâ—m So it is here the Lord promiseth that no tyrant shall rule over his people neither sinne nor Satan nor the world nor the lust of their own hearts but he himselfe will rule over them 2. When he hath delivered us from our enemies then he will be God over us to command us and appoint us what wee shall doe to please him Though he communicate himselfe to us in all his goodnesse grace and mercy yet he will not lose his soveraignty over us In Exod. 4.16 Exod. 4.16 Moses was called a God unto Aaron because he was to command appoint and direct Aaron in all and Aaron was to execute all according to the direction received from Moses So the Lord
more cleare and evident the light now is marvellous it is as the Sun shining at noone-day Hence Rom. 16.25 26. Rom. 16.25 26. the Gospel is called the revelation of the ministery which was kept secret since the foundation of the world but it is now made manifest c. Though it was revealed before yet it was but darkly but now it is revealed more clearly since the coming of our Saviour Christ so also Ephes 3 4 5. Ephes 3.4 5. and Colos 2.26 Colos 2.26 Consider the truth of this in some particulars First Consider the promise of eternall life it was darkly covered over not clearly promised to them The promise of eternall life is very rarely in expresse termes mentioned in the old Testament I know but one place which is in Dan. 12.2 Dan. 12.2 where plaine mention is made of life eternall It was shadowed out to them in the promise of inhabiting in the Land of Canaan which was a shadow of eternall life so the threatning of eternall death was typed out by the threatning of exclusion out of the Lords Land Hosea 9.3 Hosea 9.3 When they should be driven into captivity it was a type of their sending into hell if they did not returne to walke with him in his Covenant And hence are those promises They shall inherite the land and dwell in the earth Psal 37.11 Psal 37.11 Not as if that were all they were to looke for but because it was the type of another and better inheritance in heaven This was the cause that made Jacob Gen. 49.29 Gen. 49.29 give that charge to his sonnes that they should not bury him in Aegypt but carry him into the land of Canaan And Joseph Gen. 50.24 25. tooke an oath of his brethren that they should carry his bones with them And why was this done but because they looked at that Land as more then an earthly possession taking it as a type of heaven and by giving that charge they testified their faith in the promise of God concerning the possession of life eternall Therefore also it was that Abraham though he indured many troubles and injuries in the land of promise and had time to have returned into his own Country yet he would not Heb. 11.15 Heb. 11.15 because he looked at that as a land of promise and a type of the rest that remained for him in the kingdome of God Thus was the promise of eternall life obscurely propounded Secondly Consider the revealing of Christ either the person of Christ or his offices and wee shall see that they were darkly propounded unto them in respect of what they are to us Christ was but shadowed out to them in types and figures and dark prophesies Concerning his person it was revealed unto them that he should be God as Isai 9.6 Isai 9.6 where he is called the mighty God and also that he should be man and therefore said to be borne Isa 9.6 But how he should be both God and man in one person was very darkly revealed Which made the Jewes that they could not answer to that question how Christ should be both Lord and sonne to David So for his offices his Mediatorship was typed out by Moses his being between God and the people his Priesthood typed out by Melchisedek among the Canaanites and Aaron among the Jews and his sacrifice by their sacrifices his Propheticall office shadowed to them by Moses who revealed the minde of God to the people Therefore saith Moses Deut. 18.18 Deut. 18.18 A Prophet shall the Lord your God raise up unto you like unto me which is applyed unto Christ Acts 3.22 Acts 3.22 His Kingly office typed out in the kingdome of David and Solomon Luk. 1.31 Luk. 1.31.32 God shall give him the kingdome of his Father David But how darke these things were unto them you may perceive by the speeches of the Disciples unto Christ who knew not how he should execute those offices they knew not that he should dye they dreamt of an earthly kingdome they saw Christ under a vaile but wee see him with open face 2 Cor. 3. 2 Cor. 3. end Thirdly The benefits that come by Christ were not so clearly made knowne to them as they are to us Justification was signified by the sprinkling of the bloud of the sacrifice Exod. 24.7 8. Exod. 24 7 8. So sanctification was typed out by the water of purification The benefits which are so clearly revealed unto us that Christ is our wisdome righteousnesse sanctification and redemption were but darkly propounded unto them So that the light now is become like the light at noone day the light that they had was but like the dawning of the day or the light of the starres Hence is that of Christ Mat. 13.16 17. Blessed are your eyes for they see and your eares for they heare c. Quest Why was the Covenant revealed more darkly then and more clearly now 1. Answ Because the work of our redemption was not then transacted and accomplished the things were not then passed as now they be and therefore as the light of the Sun is lesse before its rising then afterward so Christ before his rising in the world was not so fully knowne as since 2. The Church was then in its minority and infancy but now it is of full age Gal. 4.1 2. Galat. 4.1 2. Therefore as a Father gives some hints of his purpose and will to his childe when he is under age but makes knowne all his minde to him when he is growne up so dealt the Lord with his Church then as with children c. 3. It was meet that this glory should be reserved to Christ himselfe he being the great Prophet of the Church that he should reveale more to the world then ever was knowne before It was not meet that all should be revealed before his coming but that he should have the glory of revealing those deepe things which were hid with God making them knowne to his Church and people And therefore they were more darkly revealed before Onely this observe that the further the times were from Christs coming the lesse light they had and the nearer to Christ the more light sprung up The promise to Eve was more darke more cleare to Abraham and still more cleare to David c. And the reason of this is First Because Christ is the light of the world Now as the Sunne the further it is from rising the lesse light it gives and the nearer to rising the more so did Christ the Sun of righteousnesse Secondly The more light was discovered neare the coming of Christ to stirre up the mindâ— of people to wait for Christ and his coming The more knowne the more desired Ignoti â—â—lla câ—pido the lesse knowne the lesse desired Thirdly Before the Law was given there was lesse sense of sin and therefore the lesse revelation of Christ But as the sense of sin increased by the
together yet the grace of God is revealed unto us Be aboundantly thankfull for it that we which were dogs before are now set at the childrens table He hath made knowne his Covenant to us which was kept secret from ages before wherein though they would have been glad to have seen and heard the things which we doe yet they could not what doe wee owe unto God for this mercy Doe therefore as they in Acts 13.48 Acts 13.48 they were glad and rejoyced that the Gospel was preached to them so let us Let us also praise and glorifie God for it as the Gentiles are stirred up to doe Rom. 15.9 10. when the Jewes heard that God had given the Gentiles repentance unto life they glorified God much more should we doe it for our selves And thirdly Let us learne to give up our selves to the obedience of Grace as they did Rom. 1.5 This is that the Gospel teacheth 2 Tit. 11.12 There is much profession of faith in New England but let it appeare in the life manifest our thankfulnesse in our obedience of the Gospel of Christ or else the more the Grace of God is revealed to us the heavier will our judgement be 2 Thes 1.8 God will come in flaming fire rendring vengeance to them that obey not the Gospel of Christ 5. Here might be noted a fifth Difference that the old Coveâ—â—nt was to last but for a time till the time of reformation Heb. â— 4 but the new Covenant is to last for ever to the end of the world Which makes against the opinion of those which teach the abolition of the ordinances of the New Testament at the setting up of Christs kingdome which they plead for but this I passe by It is an everlasting Gospel and the ordinances of it everlasting to last as long as the world shall last 3. Now follows a third point concerning the covenant of grace to be spoken to and that is touching the blessings and benefits of the Covenant And these are necessary to be considered of and looked into for sundry reasons First That those that are in covenant with God might know the great things which are given unto us of God 1 Cor. 2.12 Now we can never know the things which are given unto us of God but by knowing of the covenant which conveys all the blessings which God doth impart unto his people therefore it is necessary that we should know the blessings of the Covenant that so wee may take comfort in them rejoyce in them and see our owne happinesse what an happy thing it is to be in covenant with God Men that have great possessions will sometimes get upon the top of some high place to take a view of their large revenewes so should wee ascend on high in our Meditations to consider the great blessings which the Lord passes over unto us by his Covenant Wee should doe as Mâ—ses get up to the top of Mount Nebo and view all the land all the severall blessings of the Covenant And as God bids Abraham Gen. 13.17 to view the length and breadth of the land which he would give unto him so should we view the length and breadth of the promise Walke through the Covenant as wee are able to see the heighth and depth of it that so we may know what great things the Lord hath made us possessors of and so rejoyce in our portion and take consolation therein Indeed we can here behold them but as in a Map darkly wee must reserve the full view of them till wee come to injoy them as they shall be exhibited to us hereafter Secondly It may be usefull also to others that are strangers to the Covenant and promises that they by hearing how great the blessings of the Covenant are they may be allured and drawne thereby to come and take hold of the covenant whereby such great and wonderfull things are communicated unto them This drawes some when they see the goodnesse of God unto his people Zach. 8.23 Zach 8.23 Isai 60.9 And thereby they are encouraged to joyne unto them and become one people with them This stird Balaam himselfe to consider their happinesse and to say How goodly are thy Tents O Jacob and therefore wished Let me dye the death of the righteous This doth many times efficaciously worke upon the hearts of those that are without the Covenant Thirdly The consideration of the Benefits of the Covenant will helpe to make the burthen of it as it seemes burthensome to flesh and bloud more light and the bonds more easie If we looke at the bond of the Covenant alone we shall be ready to say as Psal 2.3 Psal 2.3 Let us breake these bonds and cast these cords from us But if we look into the blessings of the Covenant which it brings these will make the bonds more easie that the soule will say Lord bind me as fast as thou wilt that I may never start from thee knit my heart unto thee that I may feare thee for ever It will make the service of the Covenant an easie servitude yea it will make us see glorious libertie in it If this be considered we shall not say as Mal. 3.14 and Job 21.15 What profit is it that wee have served the Lord and kept his ordinances c but that in keeping his Covenant there is great reward Psal 19. Psal 19. Fourthly Whereas the Lord doth cast in many blessings upon his people spirituall and temporall the Lord dealing in all his wayes towards his people according to his Covenant with them now the consideration of the many blessings which wee doe enjoy by the Covenant will lead us to the right fountaine from whence we doe receive them even to see the faithfulnesse of God in them who keeps covenant and promise with his people Wee shall thereby see that as he hath spoken it with his mouth so he hath fulfilled it with his hand Fifthly The knowledge of the blessings of the Covenant will helpe to support our faith in all tryalls exigencies and straights which we fall into if we know what the promises of the covenant be it will beare us up that our faith faint not though for the present we be cut short of the blessings which wee have a promise for Herein faith is supported that though God may try us yet he will not forsake us if the blessing be not yet come yet it will come it cannot faile the Covenant being faithfull the Lord will perform mercy to Jacob and truth to Israel Micah 7. last Thus it is every way usefull and profitable to know the blessings of the Covenant And here lift up our hearts to looke for great things great blessings such as the great God hath promised the blessings are sutable to the person that we enter into Covenant withall The things of the Covenant are great things Hos 8.12 Hos 8.12 Princes and Monarches when they enter into Covenant with other Nations they doe not make
converseth with us but somewhat strangely speaking as by so many Interpreters by them to interpret his mind and will to us but when hee will shew himselfe to us more fami iarly then he bids away unto all these former means silver gold and corn c. and when all these are set aside then he comes and sayes plainly Now you shall see what I my selfe will doe for you and that I who am the Lord all-suffiâ—ient am the Lord your God and from my selfe I will blesse you you shall now see my immediate care of you And when the Lords people see this thereby they know him better and honour him more thereby are they forced to say as Psalm 148.13 Psal 148.13 His Name onely is excellent his Name onely is worthy to bee exalted Before they were ready to ascribe some excellency to the means and instruments sacrificing to their own nets but when they come to nothing and the Lord hath by himselfe fulfilled our desire then are we lifted up to glorifie him hee alone is seen to be an all sufficient God unto his people So that if wee ask Why is the Lord alone in doing good to his people and there is none with him as David was asked 1 Sam. 21.1 1 Sam. 21.1 The answer is because I will not give my glory to another saith God but will have my whole glory to my selfe alone He is alone that he alone may be glorified Reason 2 It is also for the further comfort and consolation of the people of God when then they shall see from whence their help commeth how God by his immediate hand hath wrought for their good A gift from the Princes own hand is farre more gratefull then that which comes another way So when the Lord casteth in kindnesse and favours upon his people from himselfe this is more comfortable then to have it by another means Indeed during the time of the trials of Gods people their faith is put to soar plunges that they begin to question as they said Exod. 17.7 Exod. 17 7. Is The Lord amongst us or not And are ready to say as Isai 49.14 Isai 49.14 The Lord hath forgotten me c. But when they see what hee hath done how he hath ridden on the heavens for their help and on the clouds in his glory and all for their succour and good when they see the Lord himselfe supplying their wants from himselfe then they change their mind and say as Exod. 15.11 Exod. 15.11 Who is like unto thee O Lord amongst the Gods who is like thee glorious in holinesse fearfull in praises doing wonders There is no God like our God who hath done marvellously for us and we who have such a God shall never be ashamed This may serve to help our faith against the discouragemâ—nts Vse 1 which wee are apt to fall into in the straits into which the Lord hath brought us God hath dealt with us as with his people Israel we are brought out of a fat land into a wildernesse and here we meet with necessities God hath now set us besides our hopes and expectations our props which wee leaned upon are broken our mony is spent our states are wâ—sted and our necessities begin to increase upon us and now wee know not how to be supplied the waters of the river are cut off and now wee begin to be full of cares and feares what wee shall doe when our means faile us then our hearts begin to faile us yea and our faith also we begin to be out of hope and so we doe as the Israelites did who though when they heard of deliverance at first they bowed down their heads and worshipped yet when they met with straits then they quarrelled with Moses Why hast thou brought us hither So we begin to quarrell with Gods providence and without selves and to question whether wee have done well to come hither or no. But against this discouragement learn we to live by faith in this doctrine now delivered tâ—at God will be all things to his people from himselfe alone Therefore though means faile yet let not our hearts faile for the faithfull God will not faile us he hath tied us to means so that wee may not neglect them neither can wee maintain the comfort of our lives without them but the Lord stands in no need of them hee needs not silver or gold wooll or flax nor houses full of store he needs not a fruitfull land to provide for the necessities of his people he can without them provide for our good If wee were left to provide for our selves then we might dâ—spâ—ir when means are cut off but the Lord hath said Cast your care upon me I will care for you As Joseph said to Pharaoh Without me God will provide an answer for Pharaoh so may silver and gold and such things say to us Without us God will provide for the wealth of his people Though our means be gone yet God is the same and if our faith were before fixt upon the Lord then shew it now when means faile us If wee cannot now trust him our former saith was in the means not in the Lord. The more our straits be the more look after the Lord himselfe that he should from himselfe minister needfull things unto us When the stream fails and runs no more then goe to the fountain where the waters are sweeter and more sure See the speech of faith Hab. 3.17.18 Hab. 3.17.18 Though the Fig-tree doe not blossome nor fruit be in the vines and the fâ—â—ids yeeld no fruit c. yet I will rejoyce in the Lord I will joy in the God of my salvation Though all means fail yet will I rejoyce In the Mount will the Lord be seen Gen. 22.14 If we could but grow up to more dependance upon him to live by faith in him alone it would bee our great advantage for though means doe prove as a broken reed or as a false hearted friend yet the Lord is faithfull and they that trust in him are blessed he will by himselfe create peace and comfort to his people Vse 2 To settle our hearts against the wavering disposition which we are subject unto in this â—and Sometimes the places wee live in are hard and barren and this unsettles us we know not how to subsist I deny not but that one place may be better then another more desireable more fruitfull in it selfe But yet the Lord promiseth Exod. 20 24. Exod 20.24 that in every place where hee sets the remembrance of his Name thither he will come and blesse his people and what is wanting from the place shall bee made up from the Lord himselfe He turneth a barren land into fruitfulfulnesse for his people Psal 107. Psalm 107. If the places be barren wherein we live let us be the more humble the more fruitfull in well-doing the more diligent in prayer the more strong in faith And then we shall
of Noah for as I have sworn that the waters of Noah shall no more goe over the earth so have I sworr that I would not be angry with thee The mountaines 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 Plentifull is the Scripture in such promises as these In Hos 2.19 20. I will marry thee unto my selfe c when the Lord marrieth us to himselfe he doth it with a purpose to be ours for ever whom God loves once with this conjugall love hee loves them for ever unto the end Ioh. 13.2 And thence it is that those that are truly regenerate and sanctified are compared to Mount Sion which cannot be removed Psal 125.1 And to a tree planted by the river of water which continually flourisheth and withers not c. Psal 1.3 and to an house built upon a Rock Matth. 7. And hence is that glorious triumph of the Apostle setting all contrary power at a defiance Who shall separate us from the love of God c. Rom. 8.33 Neither heigth nor depth nor things present nor things to come shall ever separate us from the love of God wherewith he hath loved us in Christ Jesus and in 2 Tim. 4.8 Hence forth is laid up for me a crown of righteousnes And thence was that confident speech of the Prophet in Psal 73. Thou wilt guide me by thy counsell and afterward bring me to glory This benefit the Lord will fulfill unto his people when he hath begun the work of his Grace he will finish it unto the day of Christ Phil. 1.6 he will shew himselfe to be both the author and finisher of our salvation Hâ—b 12. Arminians and Papists which reach a falling away from Grace know not the difference between the Covenant of Works and the Covenant of Grace Their Doctrine of the Apostacy of the Saints that those that are adopted sanctified and planted into Christ may fall away and perish is a doctrine contrary to the whole tenour of the Covenant of Grace injurious unto God and uncomfortable unto the Saints It is true that there is a kinde of seeming holinesse which may be lost a forme of godlinesse which may vanish and come to nought Heb. 6.4 6. 10.29 It s true also that Gods own people called and chosen may much damp quench the Grace of God which is in them and may shew much infirmity in particular falls which they are subject unto being sometimes so farre left unto themselves as we see in David and Solomon Peter c. Acts of grace may be interrupted in them for a season sense of it may be much lessened power of it weakned the degree of it abated but the habit cannot be utterly lost the life of it never goes out a man may be in a swoun and yet his life be in him still The certainty of the Saints perseverance is built upon these foundations 1. God is able to stablish them and therefore they shall be established He is able to keep us Iude 24. He is able to make us stand Rom. 16.25 and therefore we shall never be removed nor overthrown Object But this is a weak argument to reason from Gods power to his will Answ Then the Apostle himselfe argues weakly in Rom. 14.4 where speaking of the weak believer hee saith that such an one shall bee established and how proves he that because God is able to make him stand This is the Apostles Argument Indeed its true God will not doe all things which he can doe he can out of the stones and rocks raise up children unto Abraham but he neither doth it nor will doe it But though God will not doe all things which he can yet he will doe all things which he hath promised to doe Now this is Gods promise as we have seen before that he will preserve his people and therefore if he can doe it surely he will doe it because he hath promised it And hence it is that in Ioh. 10.28 29. Christ argues from the power of God doth by that argument prove the undoubted salvation of those that believe namely because God is in power greater then all and none is able to pull them out of his hand Indeed till we have a promise there is no arguing from Gods power no man can groundedly argue that God will out of stones raise up children to Abraham because he never promised it but when we have the promise then we may reason from his power And thus did Abraham reason I shall have a Sonne saith Abraham because though my body bee as good as dead yet God is able to doe it The argument was good because God had before promised to doe it So in the case in hand God hath said that he will keep us to his heavenly Kingdome and therefore if he can doe it he will doe it he hath engaged all his power and goodnesse to be for our salvation God is ours his power is ours to stablish and strengthen us that we fall not yea here are two immutable things to support us the power and will of God These two are as the two pillars before Salomons Temple Jachin and Boaz Boaz signifying in him is strength and Iachim he will stablish these two pillars stand together to establish all those that are ready to fall if there be strength in him he would have us to know that he will put it forth for our establishment that we might bee supported by his power his power and will stand together to support us 2. All the gifts of God which accompany salvation are given without repentance Rom. 11.29 Hos 13.14 God never repents him of the Grace he hath shewed to his people that he knew before Hence is that in 2 Sam. 7.14 when God promiseth to David that he would take of his seed and set upon his Throne after him and then saith the Lord I will be his Father and he shall bee my Sonne and my mercy will I not take away from him as I took a from Saul to teach us when hee hath once brought us into the state of Adoption to be his sonnes he will never cease to follow us with Fatherly love he will never take away his Fatherly mercy from us adde hereto that in Isai 46.3.4 and Mal. 3.6 3. It would shake the foundation of Gods election if those that are once sanctified should fall away and perish for those onely whom he knew before those onely doth he sanctifie If he hath in mercy drawn us unto himselfe it s a sign he hath loved us from everlasting Ier. 31.3 our calling and sanctification is according to his purpose Rom. 8.28.30 2 Tim. 1.9 Those that are sanctified justified and called are all first chosen And thence faith is called the faith of Gods elect Tit. 1. and those that are sanctified are said to be chosen unto it Eph. 1.3
we shall speak hereafter thus much only for the present he affirmes that there is mutua obligatio a mutuall bond or tie by which God binds us to himselfe as well as he binds himselfe to us c. 2. But for further confirmation hereof consider the different kinds of expressions which the Scripture useth in speaking of the Covenant betwixt God and us There is mention made of a Covenant promised And there is mention also of a Covenant commanded not to imply two Covenants but two parts of the same Covenant one part of it standing in the promise from God to us the other in duty from us to God Thus Deut. 7.12 there is the Covenant which God promised and by oath swore unto his people and then in Josh 7.11 there is the Covenant commanded which is the condition on our part required take away the condition you must also take away the Covenant commanded and if there be a Covenant commanded there must of necessity be a condition 3. Consider that expression used in Ezek. 20.37 I will bring you into the bond of the Covenant saith the Lord why doth the Lord speak of a bond of the Covenant If the Lord had bound himselfe only and put no condition upon the Covenant for us he could not have said that he would bring us into the bond of it But hereby he would teach us that when he makes with us a Covenant of Grace and mercy he doth not then leave us at liberty to live as we list but he binds us by Covenant to himâ—elfe he doth not only bind himselfe to us but us to himselfe as in Jer. 13.11 He is said to have tyed to himselfe the whole house of Israel binding them to himselfe as with a girdle in the bond of the Covenant wee were sometimes free from God and free from righteousnesse Rom. 6.20 But now we are by Covenant become the Lords servants 1 Cor. 7.22 being bound unto him by the bond of the Covenant 4. Consider how we are said sometimes to keep Covenant sometimes to break Covenant with God In Psal 25.10 and Psal 103.18 Here we are said to keep Covenant but in Psal 44.17 and Esay 24.5 There is mention made of breaking Covenant with God and in Deut. 29.25 they have forsaken the Covenant of the Lord their God This keeping of Covenant and bâ—eaking or forsaking of it cannot bee conceived to be done otherwise then by observing or violating the condition of the Covenant required on our part Such as are most profane and wa k most loosely they will be forward enough to claime Gods promise but they are faulty in performing their own part of the Covenaâ—t Thus the Jewes they would hold to the promise that God was their God Joh. 8. and yet they brake the Covenant by failing in the condition required of them 5. Consider how the name of Covenant is given not only to the promise which God makes unto us but to that duty which he requires on our part to be done by us in Gen. 17.7 There the name of Covenant is given to Gods promise which he makes to us but afterwards in vers 9. the same name of Covenant is also given to the duty required of us I will saith the Lord to Abraham establish my Covenant with thee and what is that I will be a God unto thee c. and thou also shalt keep my Covenant that is there is the duty I require of thee by which thou shalt testifie thy observance of the Covenant namely in circumcising thy seed This use of the word Covenant being applyed to that which is required of us shewes plainly that there is a stipulalation or condition in the Covenant required on our part 6. We reade expresse mention made of the condition upon which the promise of life and salvation is made as in Act. 16.31 Believe on the Lord Jesus and thou shalt be saved Rom. 10.9 If thou believest thou shalt be saved c. 7. Gods dealing with the Israelites when he made his Covenant with them at Mount Sinai shewes plainly that there is a condition in the Covenant Exod. 24.3 to 9. when the Lord was about to make up his Covenant betwixt him and them you see how Moses rehearseth before them the words of the Covenant that they might know what it was which the Lord required of them and to the end it might be done more seriously he repeats the termes of the Covenant to be observed by them twice over and they doe twice promise to observe the words of the Covenant before the bloud of the Covenant by which it was confirmed was sprinkled upon them shewing unto us thereby that we must for our part assent unto the Covenant not only accepting the promise of it but also submit to the duty required in it or else there is no Covenant established betwixt God and us we must as well accept of the condition as of the promise if we will be in Covenant with God Object But the Covenant is otherwise called a Testament Heb. 7.8 9. Answ This terme or name of Testament is given to the Covenant not to exclude the condition but to shew the firmnesse and inviolable and unchangeable nature of it being confirmed by the death of Christ the Testator and therefore never to bee altered nor changed Whiles men live they may alter their Wills or Testaments as oft as they please but when they are dead it is unalterable Gal. 3. Christ hath dyed to confirm his Testament it s therefore now unchangeable being ratified by his death as a Testament is by the death of the Testator And that this is the true reason why the Apostle calls it a Testament is evident by Heb. 9.16 17. Where a Testament is saith the Apostle there must be the death of the Testator and he gives the reason even now alledged because the Testament is confirmed when men are dead and not before And that the Apostle had no intent in so calling it to exclude the condition is evident by verse 15. where he saith That Christ is made the Mediator of a better Testament that through his death those which were called might receive the promise of eternall inheritance These words those which were called doe plainely and fully imply the condition required in the Covenant of life our calling being finished in the working of faith which is the condition of the Covenant no man is effectually called so as to have part in that eternall inheritance untill he believe so that the Legacies of the Testament being to those that are called that is to those that do believe it is most manifest that the intent of the Apostle in calling the Covenant by the name of a Testament was not to exclude the condition but only as was said to shew the stability and immutability of the Covenant It being now like a Testament confirmed by the death of him that made it The forme of the former Covenant which God made with Israel in the
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS
he is to be God over us that wee must neither spâ—ak nor do but according to the command of God As a man when he maketh a covenant of marriage with a woman he covenants with her to be her head to rule her that she shal be subject to him to please him or as when a man hires a servant c. So when the Lord takes us into covenant with himselfe it is that we shall bee his servants to doe his will pleasure and commandement When Isaac sent away his son Jacob to Padan Aran hee blessed him but withall he gâ—ve him a charge Gen. 28.1.6 Gen. 28 1.6 in both verses the blessing and the charge are mâ—ntioned togâ—ther So whâ—n the Lord giveth this blessing to us That hee will bee our God the charge goeth with it see thâ—t you keep the charge of the Lord your God and that you do whatsoever I commâ—nd you 3. B cause the Lord knows as he speaks himself Isai 48.4 Isai 48.4 that we are obstinate and our neck is an Iron sinew c. and are râ—ady to say as Jer. 2.31 Wee are Lords wee will not come at thee we will have none to command us Therfore the Lord promiseth this alâ—o when he saith That I will be a God over you that hee will subdue the rebelliousnesse of spirit that is in us and the stoutnesse of our hearts that he will bend and bow these stiffe necks of ours and make us pliable to his will in all things He will subdue our rebellions Micah 7.19 He will over-rule our unruly proud and presumptuous spirits and cause us to keep his Statutâ—s and Commandements to doe them This the Lord promiseth Ezek. 20.33 As I live saith the Lord surely with a mighty hand and wiâ—h a stretched out aâ—m and with fury powred out will I rule over you These words are a promise of grace that though they had other purposes in their minds they were thinking to goe after their Idols and to become as other countries serving wood and stone as verse 32. yet saith the Lord it shall not bee so I will over-rule these sinfull Idolatrous hearts of yours and you shal not serve these false Gods which you are doting upon but I will bring you unto my selfe and you shall serve me And this exposition is confirmed by the 34 37 38. verses compared together I will bring you into the wildernesse and there plead with you face to face and thâ—re make you ashamed and I will make you passe under the rod and bring you into the bond of the covenant and purge out from among you the rebels c. This is therefore a promise of grace There is indeed one word which seems to favour another interpretâ—tion given by some as if God did herein threaten a judgement because he saith I will rule you with wrath powred out verse 33. But this doth not hinder but the words may bee taken up as a promise of grace For the wrath here threatned may bee intended against the counâ—ries into which they were scattered a d who held them in bondage as verse 34. or else it may be extended to the hypocrites and reprobates amongst themselves whom the Lord would separate and cut off from them as verse 37.38 God might threaten wrath to them though he extend grace and mercy to his own people Or if it be understood of the judgements which he would execute upon his owne people taken into covenant with him yet this makes nothing against the interpretation before given Because the Lord doth by his corrections in which he shewes himselfe angry with his people subdue their stout hearts and over-power their rebellious natures and make them submit themselves unto him hee maketh those messengers of his wrath to become meanes of good unto his people he layes his yoak on them to tame their unruly spirits Thus saith the Lord concerning Solomon 2 Sam. 7.14 That if he did sin against him he would correct him And it is said 1 Kings 11.9 that God was angry with Solomon and he powred out wrath against him stirring up adversaries to trouble him A father rules over his childâ—en in love and tender compassion and yet by reason of their unruly disposition hee is sometimes forced to shew himselfe angry with them by some sharp corrections So it is with the Lord in the rule that he exerciseth over his people Therefore though we do restraine the wrath powred forth to be upon his own children yet it may bee a promise of grace that the Lord will by meanes thereof bring under and over-rule the stubbornnesse of their hearts and governe them with a mighty hand whether they will or no. Thus hee over-ruled the spirit of the Prophet Ezek. 3.14 Ezek. 3.14 that though hee had no mind to preach to the Jewes being such a rebellious people yet the hand of the Lord carried him to the performance of it with indignation of his own spirit which was against it 4. When he hath subdued our spirits unto him and brought us to submit unto his will then he will be God over us to teach instruct and direct us in the way wherein we should walk that if either ignorance or heedlesnesse doe turn us out of the way then the Lord guides us into the right way wherein we ought to walk as Isai 48.17 And this he promiseth to doe Isai 30.21 You shall heare a voyce behind you c. we are apt to heare and passe by as though we heard not therefore the Lord is said to call after us as one that speaks behind us and cries to us Ho Ho you are out of your way this is the way c. This also hâ—e promiseth Psalm 25.9.12 Psal 25.9.12 that when he hath once meekned our crosse spirits and made us willing to obey him then he will guide us in judgement and teach us the way which himself chuseth for us And thus the Lord will be God over his people a God above them as a Prince is ovâ—r his pâ—ople an husband over his wife a father oâ—e his children a master over his servants or a shepheard o er his flock to rule and order them according to his owne mind And this is no small benefit and blessing of the covenant For look as it is for the good of a people to be under the government of a gracious King the good of the wife to bee under the government of a prudent husband the good of a child to be under the government of a godly father and for the good of the flâ—ck to be under the guidance of a skilfâ—ll shepheard So it is for the good of the people of God that hee will bee pleased to bee a God over them and that he will not leave them to the rebellious lusts of their own hearts This is a rich blessing of the covenant of grace As it is said of Solomon that because the Lord loved Israel therefore he gave them such a King 2