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destitute of help Our eyes saith he are unto thee O Lord we know not what to doe Let the Lord sâ—e that our hearts are withdrawn from the creature and those helps which we leaned upon and that we doe faithfully relie upon him and then will hee ride upon the heavens for our help as Deut.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
consider is this sc That all the deliverances and salvation Doctr. 4 which the Lord communicates to his people he doth it by vertue of and according to his Covenant So in the Text by the blood of thy Covenant I have c. He doth not say by blood simply but by the bood of the Covenant because the blood goes with the Covenant betwixt God and us Hence it is that we reade in 2 Sam. 23.5 when David looked at the Covenant which God had made with him he makes that the ground and foundation of all the mercy and deliverance which he obtained Herein saith he is all my salvation that God hath made with me a sure Covenant Consider the truth of this point both in temporary deliverance and spirituall salvations as the Text points at both as we shewed before First concerning temporall deliverances see what God saith unto Noah concerning his deliverance from the flood Gen. 6.18 with Chap. 8.1 With thee will I establish my Covenant c. and then God remembers Noah and all that was with him in the Ark and brought them to dry land again his deliverance was given him by covenant See also Exod. 6.4 5 6. God promises to bring his people from under the Egyptian bondage and why so because he remembred his Covenant with their fathers in Lev. 26.25.44 45. The Lord tells them vers 25. that if they sinned against him he would avenge upon them the quarrell of his Covenant but yet in vers 44 45. if they returned to him he would remember the Covenant which he had made with them and deliver them out of their captivity Secondly all spirituall salvation is communicated by Gods Covenant Psal 111.9 he sent redemption to his people because he was ever mindfull of his Covenant he commanded his Covenant for ever as the word is there i. e. he commanded it to stand fast for ever So in Mic. 7.17 18. he will return and have compassion upon us and forgive our iniquities what is the foundation of this he will remember his Covenant which he hath made with us Luke 1.74 that he might shew himself mindfull of his holy Covenant therefore he sent the Lord Jesus to perform the work of redemption for his people as in the beginning when God first promised life to Adam it was not without a covenant made with him though not the same that we must look for life by as we shall see more afterwards yet God made a covenant with him Do this and live so it is now with us it is by vertue of the Covenant that we must expect life and salvation from Gods hand the beginning of our salvation which is begun in the first grace given to us in our conversion and turning unto God is given unto us according to the covenant begun with us in Christ and the end of our salvation is according to the covenant which he makes with our selves in our own persons The grounds and reasons why the Lord taketh this course to convey life and blessednesse to us by covenant are these Reason 1 God doth herein wonderfully glorifie himself in the manifestation of his faithfulnesse and truth in keeping covenant with his people God saith in Scripture sometimes he will do this or that and you shall know that I am the Lord Gods glory is in being known Rom. 2.5 and 9.22 God will have his wrath and power known and so also his faithfulnesse for that is a part of his name whereby he is made known unto us and he is not fully known neither can be glorified till his faithfulnesse be made known In Apoc. 19.11 God is called faithfull and true and that is his name now we could never have known Gods faithfulnesse and truth if he had not entred into covenant with us God might have shewed forth his power mercy and goodnesse without any promise or covenant but his faithfulnesse could not be known and therefore saith Moses Deut. 7.9 The Lord hath set his love upon you and chosen you above any other people that you might know he is the Lord the faithfull God c. therein God shewes his faithfulnesse in performing his covenant with their fathers by choosing their seed to be a people unto him And the Apostle also when he speaks of Christs coming in the flesh attributes it to Gods truth and faithfulnesse in keeping covenant with their fathers Rom. 15.8 9. It was mercy to the Gentiles as he saith that the Gentiles might glorifie God for his mercy but it was truth and faithfulnesse to the Jews if he had never entred into covenant with us he might have manifested mercy unto us but he could never have made known his faitfulnesse The Lord doth it to this end to bind his people the faster to himself Reason 2 that he might keep them in more faithfull dependance upon him and constant walking with him A covenant binds on both parts the Lord doth not binde himself to us and leave us free the confederacy is mutuall In Gen. 31.44 saith Laban to Jacob Let us make a covenant I and thou c. not I alone with thee nor thou alone with me but I and thou both one with another so it is betwixt the Lord and us there is a mutuall tie the Lord is pleased to tie himself to us and we are bound also and tied to him hence saith the Lord in Jerem. 13.11 I have tied the whole house of Israel to me In what bond were they tied in the bond of the covenant as it is Ezek. 20.37 The Lord sees how slippery and unstable our hearts are how apt we are to start aside from our duty towards him as Jer. 14.10 we love to wander like sheep that straggle from the fold and therefore to prevent this unconstancy and unsettlednesse and to keep our hearts more stable in our obedient walking before him therefore he bindes us in the bond of the Covenant Hence saith the Lord to Abraham Gen. 17.7 I will stablish my Covenant with thee and then in versâ— 9. he addes thou shalt therefore keep my Covenant Abraham must keep covenant with God as he looks for blessing from him The Lord doth it for the stronger consolation of his people that Reason 3 in all their distresses and difficulties they might ever have recourse to the faithfulnesse of the covenant which the Lord hath made with them he is a God that cannot lie nor alter the things which have gone out of his lips and therefore we have the stronger consolation Heb. 6.17 18. his promises beings yea and Amen which cannot fail 2 Cor. 1.20 This was Davids stay 1 Chron. 17. ult though friends be unfaithfull and many deceive yet the Lord is faithfull and cannot fail his people this is the foundation of their comfort a rock for them to stand upon when the storms blow and the waters beat and they finde themselves destitute of all other comfort and help Reason 4 The Lord doth hereby put an honour upon his people
law yet here is the difference that they are commanded in another manner for another end then in the covenant of works not as the matter of our justification but as testimonies of our thankfulnesse for the great mercy of God in our free justification by grace Let us therefore keep these differences unconfounded for these two covenants are as different in their nature as heaven and earth 2. Having thus farre spoken of the differences between the covenant of works and of grace I now come to the revelation and dispensation of the covenant of grace to see how diversly it hath been administred in the severall times and ageâ— of the Church before and after the comming of Christ 1. And here I will first shew that the covenant of grace is the same in all ages of the Church 2. The different manner of the dispensation 1. For the first the Fathers before Christ were under the same covenant of grace as we be not they under one covenant and we under another and this we will shew in two things First that they had the same promise and hope of life and salvation as wee have Secondly they had it upon the same ground and in the same way scil by faith in the free grace of God by Christ 1. They had the same promise and hope of eternall salvation This is necessary to bee considered because of the Anabaptists which teach that they lived and died without hope of life eternall onely fed with temporall promises and fatted like swine with earthly blessings but without hope of a better life But the contrary is evident by the promises that were made to them Lâ—vit 26.12 Levit. 26.12 I will be your God and yee shall be my people but Christ saith that God is not the God of the dead but of the living Matth. 22.32 Mat. 22.31 But it is more plain Deut. 38.29 Happy art thou O Israel saved by the Lord. If they had had onely temporall promises they might have been called a miserable people according to that of Paul in 1 Cor. 15.19 1 Cor. 10.19 If in this life onely we had hope we were of all men the most miserable they could not have been called an happy people Isai 33.22 Isai 33.22 The Lord is our King and he will save us They did therefore look for and expect life and salvation And Christ speaking of Abraham and so of the rest of the Fathers before Christ saith That many shall come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdome of God Therefore the old Patriarchs are in heaven Mat. 1.8.1 and therefore it is an hellish and diabolicall doctrine that they were fed onely with temporall promises In Heb. 11.10 it is plain they had not only the hope of an earthly inheritance in Canaan but the hope of an heavenly inheritance in the Kingdome of God And in reason what more absurd then to imagine that Abraham should be called the Father of the Faithfull and we to be called his children and yet we to have an eternall inheritance in heaven and Abraham the Father of us all to have only a temporal here upon earth Againe the Saints professed themselves pilgrims and strangers upon the earth Heb. 11.13 and David Psal 39.12 Psal 39.12 Which shewes that they had hopes of a better inheritance then that of Canaan Againe they had the same Spirit as we have Psal 51.12 Psal 51.12 Take not thy holy Spirit from me saith David Now the Spirit is the pledge of our inheritance Eph. 1.14 Ephes 1.14 And therefore if they had the same Spirit then the same inheritance 2. As they had the same promise and hope of life so they had it upon the same ground as we have even by faith in the free grace of God in Christ Jesus They had the same Gospel of grace that wee have Hence is that Rom. 1.2 Rom 1.2 the Gospel was promised before by the Prophets to the Fathers And Rom. 3.21 Rom 3.21 The righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets It is manifested without the Law that is without the workes of the Law yet hath witnesse of the Law that is of the writings of Moses who teacheth a man to looke for justification by Grace and not by workes Hence also saith Christ Joh. 8.56 Joh. 8.56 Abraham saw my day therefore he had Christ revealed to him See Camero tom 1. p. 127 128. c. Heb. 13.8 To the same purpose is that in Hebr. 13.8 Christ the same yesterday for the time past before his coming in the flesh to day while in the flesh and for ever after He is the same not onely in regard of essence but also in regard of the efficacy of his office from the beginning to the end of the world So also in the Songs of Mary and Zachary Luk. 1.54.72 Luk. 1.54.72 The revealing and fulfilling of our redemption by Christ is made to be the accomplishment of the promises made unto the Fathers What is now fulfilled was then promised hence also saith the Apostle Act. 15.10 11. Act. 15.10 11 We hope to be saved even as they And Heb. 4.2 Heb. 4.2 Unto us was the Gospel preached as unto them and to them as well as to us And the Apostle Peter 1 Pet. 4.6 1 Pet. 4.6 saith that unto them that are now dead who lived in the dayes of Noah was the Gospel preached Hence Jude 3. it is called the common salvation common to all believers both before and after Christ This may teach us to abhorre that swinish opinion of the Anabaptists Vse 1 who make the Fathers before Christ to have lived onely under a temporall Covenant promising to them temporall things feeding their bellies and fatting them up with outward blessings but they had no hope of eternall life Whereas Christ who is the truth tells us that they are in the kingdome of God Mat. 8.11 Mat. 8.11 Hence the state of rest and immortalitie is called Abrahams bosome Luk. 16. Luke 16. Abraham is the Father of us all and therefore when we dye we are said to be carried thither as the childe runs to the bosome of the father or mother when any thing troubles it therefore if Abrahams bosome be the place of our rest it is then plaine that Abraham and the rest of the Fathers are entred into their rest as we hope to enter into our rest Vse 2 Let us looke unto the old Covenant made with the Fathers and hold to that doctrine of life which was of old given unto the Saints Let us stand to that and contend for it Jude 3. There is a generation in the Land that are altogether looking after new light and new truths and the old truths delivered to Abraham Isaac and Jacob are nothing with them But let us take heed lest while we gape after new
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
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
hearts by partaking in the portion we enjoy under the same wee may take the comfort of what hee hath given us and make use of it for our own good But he never allowed us to keep all unto our selves but commands us to distribute them as good Stewards one part to the reliefe of his poore Saints another part for the benefit of the Common-Wealth either in peace or warre as occasions require and part also for the upholding of his worship and service and the good of his Church Thus Prov. 3.9 honour God with thy riches and with the first fruit of all thine encrease He doth not say honour thy selfe with thy riches but honour God with them as they come from his Grace so they should be used to his glory All things are of him and for him when we are in any need the Lord fulfils all our necessities Phil. 4. So when the Lord stands in need of any thing we must let goe that which he stands in need of according to that of our blessed Saviour in Matth. 21.3 Tell them the Lord hath need of him and then straight way they will let him goe we doe willingly receive from God and we should as willingly give back unto God wee are ready to say with Abraham Loâ—â— wâ—â—â— wâ—lt thou give me Gen. 15.2 but we should be as ready to â—â—y with David What shall I render unto the Lord Psal 116.12 And if any shall say the Lord needs not any thing Acts 1â— 25 It s true he needeth not for himselfe but in his Saints in his servants these may stand in need And this know that what we have done to them for his names sake the same will he acknowledge as done to himself he will say In as much as yee have done it to these yee have done it to me 5. Lastly whether wee want or whether we abound let this teach us to depend upon the faithfulnesse of Gods Covenant either for the supply of these outward things if wee want them or for the continuance and maintenance of that portion which he hath given us we have his promise believe it rest upon it and though all things may seeme to make against us yet his promise will hold it cannot faile The Lord now calls for this exercise of faith to live by faith in his promises we are here in a wildernesse and we may think as they Psal 7â— 19 20. Can God prepare a table in the wildernesse c. but though they were in a wildernesse then as we are now yet God was not a wildernesse to them nor will be to us if we trust upon his mercifull and faithfull promise The Lord will not forsâ—ke his people 1 Sam. 12.22 His name would suffer in our suffrings and wants if he should then forsake us when wee walk before him in faith and obedience according to his will yea though we for our parts have deserved to be forsaken by reason of our great departings away from him yet if we return unto him with all our soul he will not forsake us for his own great names sake because it hath pleased him to make us his people 1 Sam. 12. Therefore cast we our care upon the Lord and he will care for us and though we see our wants encreasing upon us yet remember the earth is the Lords and the fulnesse of it he hath an hid treasure that we know not of he fed Israel with Manna which neither they nor their Fathers knew Deut. 8.3 And he will finde out such wayes for our supply as neitheir we nor our Fathers before us ever knew of only believe and be obedient to his word and then let not our hearts bee troubled nor feare the Lord will rather make the Rocks to flow forth with honey and the clouds to drop down milk and the grasse of the wildernesse to become as wooll to provide us cloathing rather then we shall want those things which we stand in need of This word is a sure word a faithfull saying The Lord will not forsake his people and what he hath spoken concerning all in generall he speaks to every one in particular I will not faile Thee nor forsake Thee Thus we see what promises the Lord makes unto us what benefits he conveyes by his Covenant both spirituall and temporary for the inward and outward man all which are communicated unto us in this life But besides these forenamed benefits there are greater things to come which the Lord hath promised and will make good to his Covenanted people And these things which are to come are the great benefits of the Covenant these which we now enjoy in this life present are sweet and precious yea and great also if compared with the things of this world But if we compare them with the things to come then are they but as the first fruits to the rich harvest the whole crop The best part of that which God hath promised us in his Covenant it is to be waited for by hope it is laid up it is reserved for us to be revealed in the last times 1 Pet. 1. They are within the vaile whither our eye cannot pierce to see and say what they are they are things which in the fulnesse of them can neither be uttered by tongue nor can heart conceive them Neither doth the world know no nor Gods people themselves do not know the things which are prepared for them It s a sweet gradation which the Apostle hath in that speech of his 1 Cor. 2.9 where he saith That neither eye hath seen nor eare heard nor did they enter into the heart of man c. Did never eye see such things Many men have seene strange things A man may see all the excellency and glory the world hath though he possesse it not But though a man may see much yet he may heare more by the hearing of the eare then ever his eye saw And yet more when he hath seen and heard all that can be seene or uttered yet his heart may conceive greater things then all these But here is the surpassing excellency of the things to come which God hath prepared for his people that neither eye hath seene them no nor yet did ever eare heare of them no nor can they be conceived by the heart of man they are above all that ever was seen heard or thought we are now sons heirs but it is only in hope Tit. 3.7 but though our portion be by hope to be waited for yet it is a blessed hope Tit. 2 1â— which when it comes to be enjoyed in present possession will be sound to be above all that we heard conceived or could have hoped for There is life to die no more there is glory no more shame nor contempt there is pleasure no more sighing or sorrowing there is life and that in abundance Joh. 10. Glory and that surpassing the glory of the Sunne Matth. 13.43 pleasure and that in all fulnesse And all these not for
acceptance with him so it is no lesse vigilant and watchfull in observing and taking notice what answer comes from the Lord how he answers the desires we have presented before him As the prisoner at the barre not only cries for mercy but marks every word which falls from the Judges mouth if any thing may give him hope and as Benhadads servants lay at catch with the King of Israel to see if they could take occasion by any thing which fell from him to plead for the life of Benhadad so doth the poore soule that is now pleading for life and grace it watcheth narrowly to see if any thing may come from God any intimation of favour any word of comfort that may tend to peace thence it is that the Saints have so often called upon God for answer of their prayers they thought it not enough to pray but they would see how the Lord answered them Psal 102.1 2. Thus Psal 51.8 O let me heare joy and gladnesse c. David did not only pray for mercy but desires to heare from heaven a word spoken to his conscience by which he might know he was accepted though David was not in the beginning of that work we now speak of yet the case is alike he was now in his own sence as if he had been to begin anew and thus in Psal 85.8 I will heare what the Lord will say for he will speak peace unto his people c. 7. As faith doth thus wait for an answer from God so likewise according as the Lord doth either answer or not answer so doth faith demeane it selfe First Sometimes he answers not to our sence I mean and discerning as we see in Davids case he felt himselfe as one forsaken and prayed unto God but found no audience Psal 22. What doth faith in this case it followes God still and cryes after him with more strength and earnestness as resolving never to give over till the Lord either save or destroy if the Lord will destroy yet the soule chuseth to die at Gods foot as Joab did at the hornes of the Altar when he was bidden to come forth from thence to take his death in another place Nay saith Ioab but I will die here Here the humbled soule doth as that woman did in Mat. 15. shee sues to Christ but Christ seemes to have no regard of her gives her not one word but shee seeks still still she cryes after him and though still repulsed yet shee comes a third time and cryes Lord help me and though still the Lord gives her another repulse yet still she hangs upon him and follows him for mercy and would never give over till she he had gotten even what shee desired Even as Christ in his agony when he saw deliverance came not he prayed more earnestly Luk. 22.44 so doth the poore sinner in the time of his agony when he is striving as for life and death if help come not at first call he prays againe and that more earnestly faith will be urgent with God with an humble importunity and the more slack the Lord seemes to be in answering the more instant is faith in plying God with prayers It will be wrastling with God as Iacob did with the Angel it will not rest without a blessing it will take no denyall but will crave still as hee did blesse me even me also send me not away without a blessing it resolves to wait and look up untill the Lord shew mercy Psal 123.2 Lament 3.49 50. Secondly Sometimes againe the Lord doth answer but yet he speaks but as out of the dark cloud giving somâ— little ease but not speaking full peace much like as he spake to the woman Ioh. 8.11 Goe thy way and sinne no more saith Christ he doth not say goe in peace thy sinne is forgiven thee that had been a word of full comfort but goe thy way and sinne no more a middle kind of expression neither assuring her that her sinne was pardoned nor yet putting her out of hope but it might be forgiven And hereby faith gets a little strength and looks after the Lord with more hope and begins to plead with God as Moses did Lord thou hast begun to shew grace unto thy servant goe on Lord to manifest in me all thy goodnesse here faith takes a little hold on the Covenant though with a feeble hand as yet shaking and trembling for want of strength and yet now it begins to follow the Lord with more encouragement as finding that its former seeking hath not been wholly in vaine Thirdly Sometimes againe the Lord speaks more fully and satisfactorily to the soules of his people applying some promise of Grace to the conscience by his own spirit letting the soule feele and taste the comfort of such a promise more effectually then ever it could before it hath often heard and thought on such a promise but could never feele any peace in it because it could never apply it to its own particular but now being applyed by the help of the Spirit it finds and feeles peace Here then the Lord doth not any longer hold the soule in suspence and doubting by propounding unto it such promises of hope as I may so call them It may be yee shall bee hid in the day of wrath Zeph. 2.3 but he speaks full peace as Esay 41.10 Feare not for I am thy God I will subdue your iniquities and cast all your sinnes behind my back and I will remember them against you no more I have received a reconciliation Iob 33. Goe in peace Here â—aith waxeth bold and with a glad heart entertaineth the promise thus brought home unto it the Apostle expresseth this with a word very significant calling it an embracing of the promise Heb. 11.13 embracing implyes an affectionate receiving with both armes opened to shew an heart enlarged to those that come unto us and now the soule having thus embraced the promise and the Lord Iesus Christ in the promise and having him like Simeon in our armes it layes him in the bosome and having before gone forth to meet him hee being now come it brings him into the chamber of the heart there to rest and abide for ever now the soule possesseth him as her own rests in him and is satisfied with him layes it selfe down in a holy rest after all its former troubles praysing God for his mercy as Simeon did when he had Christ in his armes and committing it selfe for ever to that mercy and goodnesse which hath been thus revealed unto it And thus the poor soul which hath been at emnity with God comes by little and little to touch the top of the golden Scepter and to enter into a Covenant of peace with the high God now the hand is given to the Lord as Hezekiah spake 2 Chron. 30. As God reacheth out to us the hand of Grace and of saving help so doe wee give unto him the hand of faith yeilding up our selves unto him committing our selves
The Gospel-Covenant OR THE COVENANT OF GRACE OPENED Wherein are explained 1. The differences betwixt the Covenant of grace and Covenant of workes 2. The different administration of the Covenant before and since Christ 3. The benefits and blessings of it 4. The Condition 5. The properties of it Preached in CONCORD in NEVV-ENGLAND by PETER BULKELEY sometimes fellow of Johns Colledge in Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GEN. 17.1.7 The Lord said unto Abraham I am God all-sufficient walke before me and be thou upright And I will make my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seede after thee ISAI 55.3 Encline your eares and come unto me heare and your soule shall live and I will make an everlasting Covenant with you even the sure mercies of David Published according to Order LONDON Printed by M. S. for Benjamin Allen and are to be sold at the Crowne in Popes-head Alley 1646. they doe concerne This Covenant hath been a port of refuge to which the Saints have alwayes fled in their distresses they claiming the blessing therein contained and grounding their hope upon the faithfulnes of him that hath promised This Covenant hath been the rock for the anchor of their hope to fasten upon when the winds waves of temptation have beaten upon them The troubles of the Church people of God are not yet finished by reason whereof we no lesse then our fathers before us do stand in need of help and consolation from this Covenant in these dayes of affliction in which we live Neither is it only a consolation to know the great things which God hath by Covenant promised unto us but it is a foundation to all godlinesse and holy walking before God perswading us to walk worthy of the Lord as beseems those whom he hath taken into Covenant with him to be a peculiar people to himself God hath so linked together the blessing of the Covenant which is his to give with the dutie and way of it which is ours to walk in that we cannot with comfort expect the one but it will worke in us a carefull endeavour of the other To speake more hereof I shall forbeare When I had finished this Treatise and bethought my self to whom I should dedicate it I could not thinke of any to whom it was so suitable as your self You are to omit other relations one of the children of the Covenant which was first made with Abraham your Father and with Sarah your Mother both which as they lived by faith so they dyed in faith having now received the end of their faith which they waited for Your honoured Father the thoughts of whom are ever precious unto me was a right Abraham indeed If I should speake lesse of him I should speak too little of that singular piety and exemplary grace and godlines which shined in him I abhorre giving titles unto man but give me leave to beare witnes unto the truth I knew his faith his feare his uprightnesse and holy walking before his God whereby he became as a Prince of God among the people of the world Gen. 23. with whom he lived Wherein he went before you also as a patterne to be for ever in your eye to be imitated by you Sir let it I beseech you be your chiefest care and count it your highest honour to walke in the steps of your pious blessed Father His faith follow considering what was the end of his conversation That sweet peace those heavenly consolations which he tasted of those inward feelings which carried him out of himself even whiles he was yet in the flesh are strong engagements and encouragements unto you to walke after his foote as the Prophets expression is treading in the same steps of faith and holines in which he went before you I am sure you cannot forget those dying words of his a little before his end You that are in the flesh thinke c. I spare the rest in mention whereof I speak a mystery to others being but a broken sound but not to you you can interpret my meaning and 't is enough to me that you know the meaning of them for whose sake I mention them that you may often remember them for your own good They will never out of my heart and I trust they will never be forgotten by you Goe on deare Sir in the wayes of grace which you are entred into the Lord having made good his Covenant towards you be you also mindfull to walke in Covenant with your God Set Gods kindnesse before your eyes to stir up your self the more to walke before him in his truth The more you honour him the more you honour your self Study therefore to do great things for God seeke the peace of Jerusalem the prosperitie of Sion Your goodnes extendeth not unto him but to his Church and Saints that are here on earth yet what you doe unto them he will say Yee have done it unto mee Remember Davids troubles Josephs affliction Pauls bonds the distressed estate of Gods Church and people and thinke of Mordecai his Item to Esther This way was Davids spirit working when he was sitting in peace in his own house He was considering what the LORD had done for him and what he should render to the Lord for all his benefits Wonderfull was his zeale for the House of God The cost he prepared for it was almost incredible an hundred thousand talents of gold besides silver other things without number but he lost nothing by all no man loseth by lending to the Lord no more then the rivers doe by powring their water into the Sea which they receive back againe by secret passages in the earth and so are still ever full The more he honoured God the more God honoured him He spared not his riches in things pertaining to God and God cast in more upon him still so that he dyed in riches and honour 1 Chro. 29.28 Let your life be like his and then in death you shall not be divided The God of all grace who hath done so great things for you go on in blessing to blesse you that you may with Nephthali be satisfied with favour and filled with the blessing of the Lord even with all blessings of heaven and earth of this life and of that to come Decemb. 3. 1644. Yours to command in any service of Christ PETER BULKELEY ⧠TO THE READER CHRISTIAN READER I Doe here offer to thy view a subject not unsutable to the state of these present times Times wherein there is no peace to him that goes out or to him that comes in but great trouble to all the inhabitants of the earth Nation destroyed of Nation and Citie of Citie God troubling them with all adversities setting all men every one against his neighbour Times they are wherein death comes in not â—t our windows as in the Prophet but rageth
with open violence in our streets he that rideth upon the Red horse having power given him to take peace from the earth and that men should kill one another Apoc. 6. In these times so full of perplexitie and trouble it cannot but be welcome newes to heare of Conditions of peace and when death comes to our dores and we are at deaths-dore then to be offered a Covenant of life This Covenant here spoken of is a Covenant of life and peace and therefore seasonable It is also the more sutable in regard of that holy and gracious practise begun by our renowned Parliament going before the body of the Kingdome in entring into an holy Covenant with the God of heaven to become the Lords people the onely way to a blessed peace Till we be at one with God it will be in vaine by humane policies to devise wayes of peace with men but peace being once made in heaven will bring peace on earth and good will amongst men If otherwise man still rage yet shall his rage be restrained and turne to Gods praise the Lord on high hath a bridle for his lips and an hooke for his nostrills he will subdue the oppressour and will still the enemy and the avenger Blessed be they whose care it hath been to draw the Land into this holy covenanting with God let mercy and peace be upon them as upon all the Israel of God And blessed be that God who hath put this care into their hearts as being the onely way to obtaine an assured blessing This Covenant so happily begun is the principall subject of this booke in which thou mayst see both the necessitie for every soule to enter into a Covenant with God and how it is to be done as also how those that have made a Covenant with God are to walke in it and what blessings doe belong unto those that so walke When these things were first preached in New-England there was little thought of publishing them in such a time But he which inhabiteth eternitie with whom all things are present fits things past to those that are present and to come that his wisdome might be knowne to order all beyond what we conceive or thinke It is now some five or six yeares since I first began to handle this doctrine now published a time then full of trouble in these American Churches through the inordinate activeness and impetuous violence of some busie spirits of whom the Country is now well rid through the Lords great goodnes deeming all others except themselves to be wholly ignorant of the Covenant of grace and to be shut up under a Covenant of workes All the Preachers in the Land were legall Preachers the Christians legall Christians as having onely the letter of the Gospel but not understanding the mystery or spirituall meaning of it as it was revealed unto themselves by the spirit The disputes about the two Covenants did then exceedingly trouble the minds of many amongst whom there was little speech but about the covenant of grace and of workes and of being under a Covenant of workes I having then in the course of my Ministery propounded to my self this order to follow namely on one part of the Lords day to handle one part of the body of Divinitie concerning God Creation Man his first pure estate and so on concluding that part with his lapsed and falne estate and on the other part of the day to speak of the means of Gods restoring man againe to the state of salvation I could not then passe by the handling of the Covenant of grace without a purposed declining from that which both the agitations of the Countrey and mine own proposed method did lead me unto Hereupon I entred upon the handling of this subject in the ordinary course of my Ministry endeavouring my self so far as the Lord enabled me to settle the minds of those amongst whom I lived in the knowledge of the truth concerning which some were wavering by reason of those spirits of error which were gone abroad deceiving the minds of some This was the occasion of handling this doctrine When I had finished it it pleased God to give it such acceptance in the hearts of the hearers that many of the chiefe amongst them came to me with a solemn request desiring me to publish what I had delivered that so they might have it continue with them which request of theirs as it was unexpected by me so was I both unwilling and unable to satisfie their desire unwilling as being conscious to my self of mine own infirmities unfit to publish any thing in this learned age and unable as not having so penned any part of it as to make it fit for publick use But the earnestnesse of their desire on the one side and the rawnesse of the draught which I had written for the help of my self on the other side so far crossing one another gave occasion of a second revising of what was before done which also caused some further additions thereunto and hath at last brought forth that such as it is which is now presented to thy view And thus thou understandest gentle Reader the occasion both of the preaching and publishing of the doctrine of the Covenant which now comes forth Which notwithstanding the former inducements I should hardly have adventured to have published had I not been encouraged thereto by some others of better note It is not any confidence I have in my self which hath drawne me forth into publick view I thank God I do in some measure know mine own weaknes But if the Lord will use his weakest instruments to perfect his own praise who am I that I should let God I wish this had been undertaken by some other of greater strength but none hitherto appearing in this kinde being desired to what I have done I have been content to yeeld to the desires of those that have perswaded me hereunto There is a Treatise of the New Covenant published some yeares ago by a precious light in the Church of God whose worke is come almost into all mens hands If that worthy servant of Christ had lived to see these dayes we now live in or then were when these things were delivered I doubt not but he would with much more accuratenesse have handled these things then my weaknesse is able to attaine unto But God having carried him to his resting place before these questions brake forth which have since troubled and doe still trouble the world it is not to be marvelled that some one coming after him inferior unto him may adde something to that which hath been before delivered The opinions formerly stirring in New-England and now in old if fame be not a lyer have given occasion to touch some things not of ordinary occurrence As namely 1. Whether the Covenant of grace be made betwixt God and man or onely betwixt God the Father and Christ 2. Where also by occasion of the former question is handled that place in
Gal. 3.16 concerning the one seede of Abraham to which the promises are made which seede is Christ shewing who is that one seed there called Christ 3. What the Covenant at Sinai was whether a Covenant of workes or of grace 4. Whether justification may be evidenced by sanctification whether that way of evidencing be a going aside to a Covenant of workes and whether one under the Covenant of works may be truly sanctified 5. Whether the commandement commanding faith be a commandement of the Law or no. 6. Whether faith be a condition onely consequent to our justification not antecedent 7. Whether the conditionall promises be promises of free grace or no and of their agreement with those promises which are called absolute These and some other such passages are herein touched as occasion was ministred by the matter handled And in regard that some of the same opinions are now stirring in old England which lately troubled New my hope in the Lord is that this my weak endeavour the Lord accompanying it with his blessing may be of some use now in these times if not to recall those that are led aside by errour yet to settle some that are doubtfull and wavering in the truth But though these things are touched here and there yet my chiefe ayme hath been to lead on the weake Christian to a practicall use of the truths which are here delivered in which the greatest part of this work is spent If in any of these thou findest thy self helped by this my labour either in thy knowledge or practise returne glory to God and help me by thy prayers that I may so finish that little remnant of my course which is yet before me that I may rejoyce in the day of Christ that I have not run in vaine neither have laboured in vaine If any that are more judicious shall vouchsafe to see what is herein performed and shall thinke themselves burdened with interruption by reason of application by use of each point delivered I desire them to consider that as in the preaching so in the publishing of this Treatise it was then is now intended rather for their sakes which stand in need of both then for such as need not I write not to teach the judicious but to help the weak who stand in need not only to know the truth but to be led on to see how the knowledge of it doth serve to any use for practise of life One thing more I may not omit Whereas it may be marvailed that in the beginning of the Treatise I propound two points to be handled viz. first to shew the nature of the Covenant of grace and secondly that we are saved by that Covenant and not by the Covenant of workes whereas I say both these are propounded and yet I handle but one of them the reason of my so doing is partly because I saw the Treatise to exceed in bulk what I expected in the beginning partly because the handling of the former alone doth answer the end which in the beginning was aymed at which was to open the nature and substance of the Covenant of grace and partly also because this is my first adventure in this kinde If this which I have done shall finde acceptance with the Saints I may adde the rest in due time if the Lord give life and strength otherwise I shall thinke this enough and too much which is done already In the meane time I commend this my endeavour with thee courteous Reader to the blessing of God beseeching him that is the God of all grace to enable us so to live a life of grace here that in the end we may enjoy the grace of life according to the covenant and promise of grace which he hath made with us in Christ his beloved To whom be glory for ever Amen In whom I rest Thine in any service of love for Christs sake PETER BULKELEY ⧠TO THE READER THe blessed God hath evermore delighted to reveale and communicate himselfe by way of Covenant he might have done good to man before his fall as also since his fall without binding himselfe in the bond of Covenant Noah Abraham and David Jewes Gentiles might have had the blessings intended without any promise or Covenant but the Lords heart is so full of love especially to his owne that it cannot be contained so long within the bounds of secrecie viz. from Gods eternall purpose to the actuall accomplishment of good things intended but it must aforehand overflow and breake out into the many streames of a blessed Covenant the Lord can never get neer enough to his people and thinkes he can never get them neer enough unto himselfe and therefore unites and binds and fastens them close to himselfe and himselfe unto them by the bonds of a Covenant And therefore when wee breake our Covenant and that will not hold us he takes a faster bond and makes a sure and everlasting Covenant according to grace not according to workes and that shall hold his people firme unto himselfe and hold himselfe close and fast unto them that he may never depart from us Oh the depth of Gods grace herein that when sinfull man deserves never to have the least good word from him that he should open his whole heart and purpose to him in a Covenant that when he deserves nothing else but separation from God and to be driven up and downe the world as a vagabond or as dryed leaves fallen from our God that yet the Almighty God cannot be content with it but must make himselfe to us and us to himselfe more sure and neare then ever before And is not this Covenant then Christian Reader worth thy looking into and searching after Surely never was there a time wherein the Lord calls his people to more serious searching into the nature of the Covenant then in these dayes For are there not some who cut off the entaile to children of those in Covenant and so lessen shorten the riches of grace in the Lords free Covenant and that in the time of more grace under the Gospel then he was wont to dispense under the Law Are there not others who preach a new or rather another Gospel or Covenant viz That actuall remission of sins and reconciliation with God purchased indeed in Redemption by Christs death is without nay before faith the Condition though wrought of God of the Covenant of grace expresly opposed to the Law or Covenant of workes Rom. 3.27 and ever required as the meanes and therefore antecedent to the attainment of those ends in the constant ministry of the Apostles of Christ Act. 2.38 10.43 Is it not time for the people of God now to pry into the secret of Gods Covenant which he reveales to them that feare him Psal 25.14 when by clipping of it and distinguishing about it the beautifull countenance of it begins to be changed and transformed by those Angels of new light which once it had
when it began to be published in the simplicity of it by the Apostles of Christ 2 Cor. 11.3 Nay is not the time come wherein the Lord of hosts seemes to have a quarrell against all the world and especially his Churches and people whom he goes on to waste by the sharpest sword that almost was ever drawne out and is it not the dutie of all that have but the least sparke of holy feare and trembling to aske and search diligently what should be the reason of this sore anger and hot displeasure before they and theirs be consumed in the burning flames of it Search the Scriptures and there we shall find the cause and see God himself laying his finger upon that which is the sore the wound of such times for so it is said Isa 24.1 to 5. Behold the Lord maketh the earth emptie and waste and turnes it upside downe and scattereth abroad the inhabitants thereof and it shall be as with the people so with the Priest and the Land shall be utterly spoyled Why For the earth is defiled under the Inhabitants thereof Why so Because they have transgressed the Lawes changed the Ordinance and broken the Everlasting Covenant and therefore when the Lord shall have wasted his Church and hath made it as Adnah and Leboim when heathen Nations shall aske Wherefore hath the Lord done all this against this Land what meaneth the heat of his great anger The answer is made by the Lord himselfe expresly Deut. 29.25 viz. Because they have forsaken the Covenant of the Lord God of their fathers c. And no wonder for they that reject the Covenant of grace they breake the league of peace between God and themselves and hence if acts of hostilitie in desolating Kingdomes Churches families and persons break out from a long suffering God they may easily see the cause and that the cause and quarrell of God herein is just As all good things are conveyed to Gods people not barely by common providence but by speciall Covenant Isa 63.8 9. So all the evills they meet with in this world if in them the face of Gods anger appeares upon narrow search will be found to arise from breach of Covenant more or lesse So that if it be the great Cause of all the publick calamities of the Church and people of God and those calamities are already begun and Gods hand is stretched out still Was there then ever a more seasonable time and houre to study the Covenant and so see the sin repent of it and at last to lay hold of Gods rich grace and bowels in it lest the Lord goe on and fulfill the word of his servants expose most pleasant lands to the dolefull lamentation of a very little remnant reserved as a few coales in the ashes when all else is consumed As particular persons when they breake their Covenant the Lord therefore breaks out against them So when whole Churches forsake their Covenant the Lord therefore doth sorely visit them Sins of ignorance the Lord Jesus pities Heb. 5.2 and many times winkes at but sins against light he cannot endure 2 Pet. 2.21 Sins against light are great but sins against purpose and Covenant nay Gods Covenant are by many degrees worse for the soule of man rusheth most violently and strongly against God when it breakes through all the light of the mind and purposes of the will that stand in his way to keep him from sin and is not this done by breach of Covenant And therefore no wonder if the Lord makes his peoples chaine heavy by sore affliction untill they come to consider behold this sin and learne more feare after they are bound to their good behaviour of breaking Covenant with God againe It is true the Covenant effectually made can never be really broke yet externally it may But suppose Gods Churches were in greatest peace and had a blessed rest from all their labours round about them yet what is the childes portion but his legacy left him written with the finger of God his Father in the new Covenant and the bloud of Jesus Christ his redeemer in his last Will and Testament What is a Christians comfort and where doth it chiefly lie but in this That the Lord hath made with him an everlasting Covenant in all things stablished and sure Which were the last breathings of the sweet Singer of Israel and the last bublings up of the joy of his heart 2 Sam. 23.5 God the Fathers eternall purposes are sealed secrets not immediately seene and the full and blessed accomplishments of those purposes are not yet experimentally felt the Covenant is the midst between both Gods purposes and performances by which and in which we come to see the one before the world began and by a blessed Faith which makes things absent present to enjoy the other which shall be our glory when this world shall be burnt up and all things in it shall have an end For in Gods Covenant and promise we see with open face Gods secret purpose for time past Gods purposes toward his people being as it were nothing else but promises concealed and Gods promises in the Covenant being nothing else but his purposes revealed as also in the same Covenant and promises we see performances for future as if they were accomplishments at present Where then is a Christians comfort but in that Covenant wherein two Eternities as it were meet together whereby he may see accōplishments made sure to him of eternall glory arising from blessed purposes of eternall Grace In a word wherein he fastens upon God and hath him from everlasting to everlasting comprehended at hand neare and obvious in his words of a gracious Covenant The Church of God is therefore bound to blesse God much for this food in season and for the holy judicious and learned labours of this aged experienced and precious servant of Christ Jesus who hath taken much paines to discover and that not in words and allegories but in the demonstration and evidence of the Spirit the great mystery of godlines wrapt up in the Covenant and hath now fully opened sundry knotty questions concerning the same which happily have not been brought so fully to light untill now which cannot but be of singular and seasonable use to prevent Apostasies from the simplicity of the Covenant and Gospel of Christ The Sermons were preached in the remote ends of the earth and as it were set under a Bushell a Church more remote from the numerous society of others of the Saints if now therefore the light be set upon a hill 't is where it should stand where Christ surely would have it put The good Lord enlighten the minds of all those who seek for the truth by this such like helps and the Lord enlighten the whole world with his glory even with the glory of his Covenant grace love that his people hereby may be sealed up daily unto all fulnesse of assurance and peace in
these evill times Thomas Shepard ⧠To the Church and Congregation at CONCORD in NEVV-ENGLAND BRethren Beloved in our Lord Jesus you have here some part of my labour wherein I have travelled among you which your frequent desires have now brought forth unto light but had not your forwardnesse helped it forth had been as the untimely fruit of a woman which never saw the Sunne If it finde lesse acceptance in the eyes of others then you have supposed I hope that having perswaded to the publishing of it you will be content to beare some part of the censure which shall passe upon it This censorious age wherein the most compleat worke can scarce passe without the marke of a blacke coale will hardly suffer such a worke as my weaknes can produce to escape without a sharper censure I looke not to escape in this kinde But this advantage I have against any that shall oppose that what hath been herein delivered hath been by you received with an unanimous approbation and consent as the truth of God And knowing some among you to be of a long time trained up in the knowledge of the truth having your mindes exercised to discerne betwixt good and evill able to judge of things that differ if any shall oppose the things herein contained they shall in so doing not oppose mee alone but you all who by your desire of publishing it have set to your seale and given your approbation thereunto Such as it is I commend it unto you beseeching God that as you gave testimony unto it when it was delivered to you by lively voyce so you may now and for ever shew forth the fruit of it in your continuall practise to the furtherance of your eternall peace and consolation in Christ Yours in Christ Jesus PETER BULKELEY THE GOSPEL-COVENANT OR The Covenant of Grace opened Wherein are explained 1. The differences betwixt the Covenant of Grace and Covenant of Works c. ZECH. 9.11 As for thee also by the bloud of thy Covenant have I sent forth thy prisoners out of the pit wherein there is no water or as Junius and our Geneva reade Thou also shalt be saved by the bloud of thy Covenant c. THis Prophet Zechariah was one of those three Prophets whom God raised up to Prophecy to the people of the Jewes after their returne from the Captivitie of Babylon And yet so after as that it was in part also during the time of captivitie of many of them many of the Jewes remaining still in Chaldea the land of their captivitie notwithstanding the libertie proclaimed by Cyrus Ezra 1.1 Whether length of time the captivitie having continued seventie yeares had made the land naturall to those that were young and had been borne there or whether under Cyrus they might hope to finde more ease from their burthens then formerly under the Babylonians or whether the length of the journey dangers by the way the hazzards they might meet withall in their own land they being now setled in Babylon and having houses and orchards and such like conveniences about them whether I say it were any of these or all together that hindered them this is certain many of them neglected to returne to their own land in so much as the Prophet is faine to call upon them as he doth in Chapter 2.6 7. Hoe come forth and flee from the land of the North deliver thy selfe O Zion which dwellest with the daughter of Babel Adding to this call of his many promises to allure and incourage them thereunto As first By a promise of plenteous increase and multiplying in their owne land Zech. 2.4 Whereas they might feare that being but few and a small number they might be scattered and come to nothing therefore the Lord tells them by the Prophet that Jerusalem should be inhabited without walls meaning that it should not be able to containe the people in it for their multitude A second promise is that he would be a protection unto them I will be a wall of fire about you saith the Lord ver 5. A wall of safe defence to you and fire to burne up your enemies if any invade you A third promise that he will be the glory in the midst of them giving them a glorious State or Church Fourthly He promises his presence among them which is the felicitie of any people I will dwell in the middest of thee saith the Lord ver 11. By these manifold promises the Lord doth by his Prophet perswade the people to returne A strange thing that being captives they must have so many motives to returne to the Land of their freedome and libertie Now this Captivitie of the people of the Jewes as it was res gesta a thing reall and done an affliction brought upon them for their sinning against the Lord So I finde it in Scripture applyed to three things as a resemblance and type thereof First It is applyed to the naturall estate of all men who were at first created free being subject to none but onely to him who is Lord over all but are now by sin like the Jewes in an estate of bondage This application I finde made by the Apostle 1 Cor. 6.17 2 Cor. 6.17 Come out from among them touch no uncleane thing Which words were first spoken to and of the Jewes in Esay 52. ver 4.11 calling them out of their Captivitie But the Apostle applyes them to all whether Jewes or Gentiles in their naturall uncleannesse calling upon them to come out of the sinfull pollution of the world Secondly It is applyed to the state of the Church under the tyranny of Antichrist for as that Easterne Babel did afflict and oppresse the Jewes which were then the Church of God so Rome the Westerne Babel doth keepe under the Church of God now and long time hath done and therefore the people of God are called to come out of her Apoc. 18.2.4 as the Jewes were called to come forth from the Easterne Babel Jer. 51.6.8 Jer. 51.6.8 Jeremie speaks it of Easterne Babel John applyes it to the Westerne yet not mis-applying because the one was a type of the other Thirdly It is applyed to the present miserable forsaken condition of the Jewes in which they now lie they being now a refuse people cast off by God for their casting off of Christ Joh. 1.11 He came to his own but his own received him not he would have gathered them but they would not be gathered they rejected him therefore he also rejected them so that they are now scattered abroad again and become a vassall a captive people having no free State of their owne but living under the dominion of other people This estate of theirs Esay sets forth in words not much differing from my text This people saith he is robbed and spoyled and shall be snared in dungeons they shall be hid in prison-houses they shall be for a prey and none shall deliver for a spoyle and none shall
seemes to have some speciall emphasis and force in it when it 's said As for thee also thou shalt be saved by the bloud c. I have sent forth thy prisoners c. He had told them before in verse 9th that Christ shall come then in verse 10. he tells them the Gentiles shall be called and then addes in verse 11. As for thee also thou shalt be saved c. As if he should say though thou O Sion for thy rejecting of Christ come unto thee shalt for a time be forsaken and cast as a prisoner into the pit into miserable thraldome yet at length even thou also shalt be delivered and brought back into glorious libertie for a while thou must be a poore prisoner or captive in the pit of the prison and the Gentiles set in the best roome but yet thou also shalt againe be brought out of the pit in which thou art holden Thus saith the Apostle in Rom. 11.23 Though for the present the Gentiles be taken in and Jewes broken off yet shall they also be graffed in again The Apostle putting in the word also in the same emphaticall manner as it is here used by the Prophet In the words are two things First The present estate and misery of the Jewes they are as prisoners in a pit Secondly A promise of restitution they shall be set free First They are prisoners in the pit of the prison-house they are now brought low they were sometimes the onely people It was said of them Blessed art thou O Israel Deut. 33.29 No people like thy people Israel 2 Sam. 7.23 But now they are become a people scattered and peeled spoyled and troden under-feet sometimes they had the high places of the earth in possession dwelling in a Land which was the glory of all lands but now they are brought downe into the lower parts of the earth prisoners in the pit they are a captive an enslaved people being made as a very footstoole for the enemy to tread upon This have they brought upon themselves for their sinfull rejecting of Christ and putting from them the Gospâ—l of salvation which was preached unto them Christ came unto them but they received him not Joh. 1.11 The Gospel was offered them but they would none of it Act. 13.46 and therefore the Lord hath also rejected them making them the lowest and basest of all people Observ See hence what the contempt of Christ and the Gospel brings a people unto where the Gospel comes and is received it magnifies a Nation sets it up on high it lifts them up to heaven in dignitie as Christ spake of Capernaum Mat. 11. It ennobles a people as it is said of the Beraeans that they were a more noble people then those of Thessalonica because they did with such readinesse high esteeme embrace the Gospel when it was brought unto them Act. 17.11 But on the other side when it is despised God will staine the glory of that people and make them to be despised and the greater the advancement was the greater will the abasement be the contempt of it brings utmost misery it finds us in misery when it comes unto us but when it leaves us being despised by us our misery is increased by it and made double to what it was before though we were prisoners then yet wee were prisoners of hope Zech. 9.12 But when we put it away then we are left without hope without helpe This sin is the sin of all sins it hath the guilt of all other sins in it and addes more unto them this is the killing sin the destroying and damning sin Ioh. 3.19 This brings the greatest and utmost wrath in 1 Thes 2.16 it 's said of the Jewes that for this sin the wrath of God comes upon them to the uttermost It 's a sweet speech of Paul in Rom. 5.20 That where sin abounds there grace aboundeth much more but it is as terrible on the other side that where grace doth abound in the offers of it by the Gospel there sin and wrath by sin abounds much more also where that grace is disesteemed therefore it is that Christ tells the Jews If he had not come unto them they should have had no sin but now they have no excuse nor cloake for their sin Joh. 15.22 The sins of harlots whoremongers swearers drunkards murderers are lesse then this sin of rejecting the Gospel of Christ Mat. 21. Publicans and harlots are better then they the filthinesse of Sodome and Gomorrah is knowne they were exceeding sinners against the Lord Gen. 13.13 their sins were not of the common sort but exceeded and therefore they perished not by the common visitation of all men but their judgement was exemplary to stand as a warning to all ages a fire not blowne by man as it is in Job 20.26 consumed them the fire of God fell upon them from heaven This was terrible and yet their sin was lesse then this sin of rejecting the Gospel and their condemnation shall be more easie in the day of Judgement then theirs shall be which receive not the grace of the Gospel when it is brought unto them Mat. 10. Heathens shall perish in their ignorance and those that dyed under the light of the Law shall have heavier punishment but those that neglect the grace of the Gospel shall exceed both when God punished the wickednesse of the Jewes before Christs coming it was a very heavie plague which was brought upon them it was an evill and an onely evill Ezek. 7.5 It was such a plague that under the whole heavens had not been the like as was done unto Jerusalem Dan. 9.12 And yet afterwards when Christ had come to them and was rejected by them his wrath was then more heavie Oh the miseries which then they endured then God stirred up all his anger and gave way to his wrath even to the uttermost then he fulfilled that which he had afore spoken Deut. 32.23 He spent his plagues and arrowes upon them as if he would emptie the treasure of all his plagues which he had laid up in store in executing them upon that people And this the Lord Jesus foretold them while he was with them Mat. 22.7 and forewarned them of what would follow if having the vineyard in their possession they did not yeeld the fruit of it he told them the Lord would miserably destroy those husbandmen Mat. 21.41 One of our translations reads it He will cruelly destroy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And certainly the Lord never shewed so great severitie against any people as he will doe against those which despise the message of grace brought by the Gospel even as that people is now become a spectacle of wrath above all people When the Scripture threatens a woe it notes the extremitie of that misery which is to come but here is woe upon woe threatned against this sin woe to thee Bethsaida woe to thee Chorazin woe to those places where the Gospel comes and is
but for truths sake not because it is a new way but because the grace of God which brings salvation is thereby revealed Though in respect of order and government all things may become new yet look not after new substantialls new foundations Thou hast had the foundation truly laid by many skilfull builders many yeares agoe onely some have built thereupon hay and stubble in stead of gold and precious stones Let therefore the roofe be new but let the foundation be the same Take heed of too much of that new light which the world is now gazing upon Some have reported sad things concerning thee in this respect so much new light breaking forth that the old zeale is almost extinct by it Herein take heed The old way is the good way this is now ready to be revealed the time of grace is coming unto thee this is the accepted season now in the day of thy salvation oh be wise to consider it and walk worthy of it esteeming the Gospel as thy pearle thy treasure thy crowne thy felicitie thou canst not love it too dearly make much of it therefore otherwise know the neglect of it will bring heaviest wrath and thy judgement hasteneth and sleepeth not To New-England And thou New-England which art exalted in priviledges of the Gospel above many other people know thou the time of thy visitation and consider the great things the Lord hath done for thee The Gospel hath free passage in all places where thou dwellest oh that it might be glorified also by thee Thou enjoyest many faithfull witnesses which have testified unto thee the Gospel of the grace of God Thou hast many bright starres shining in thy firmament to give thee the knowledge of salvation from on high to guide thy feet in the way of peace Be not high-minded because of thy priviledges but feare because of thy danger The more thou hast committed unto thee the more thou must account for No peoples account will be heavier then thine if thou doe not walke worthy of the meanes of thy salvation The Lord looks for more from thee then from other people more zeale for God more love to his truth more justice and equitie in thy wayes Thou shouldst be a speciall people an onely people none like thee in all the earth oh be so in loving the Gospel and Ministers of it having them in singular love for their works sake Glorifie thou that word of the Lord which hath glorified thee Take heed lest for neglect of either God remove thy Candlesticke out of the midst of thee lest being now as a Citie upon an hill which many seek unto thou be left like a Beacon upon the top of a mountaine desolate and forsaken If we walke unworthy of the Gospel brought unto us the greater our mercy hath been in the enjoying of it the greater will our judgement be for the contempt Be instructed and take heed Thus of the present state of the Jewes they are prisoners in the pit but though the Jewes be now as prisoners in the pit living in a forlorne rejected condition yet they shall againe be brought forth of the prison-house and translated into the libertie of the people of God they shall be called againe This I conceive is foretold in that place of Jeremie before opened Jer. 3.16 17 18. and Ezek. 36.26 c. which Camero doth refer to this conversion of theirs now spoken of but the 37. Chapter is more cleare from ver 15. to the end of the Chapter the joyning together of those two stickes in the hand of the Prophet signifying the joyning together of Judah and Israel in the hand of God when they both shall become one people unto God thereto also belongs the type of the dry bones there going before So in Zech. 12.10 They shall looke on him whom they have pierced and shall mourne for him c. This Prophecy is yet to be fulfilled because this mourning for him was never seene in that Nation to this day Ob. But some may say that in Joh. 19.36 37. this Scripture in Zech. 12.10 was then fulfilled when they crucified him and pierced him It 's there said This was done that it might be fulfilled c. Answ This Prophecy speakes of two things First That they should pierce Christ Secondly That they should mourne for him now the first part was then accomplished then was fulfilled that which was spoken concerning their piercing of him but they did not then mourne for him but it was to be fulfilled afterwards in times yet to come If it be said that their mourning for him whom they pierced was fulfilled in the repentance of those Jewes mentioned Acts 2.37 so as there is no further accomplishment thereof to be looked for I answer This that is alledged cannot stand with the circumstances expressed in the Text for that mourning spoken of Zech. 12.10 is of such a time in which God will be with Judah and with the people of Jerusalem in a speciall manner in the siege which shall be against Jerusalem at which time God will make Jerusalem as an heavie stone to breake in pieces all the people of the earth that lift at it ver 2 3. And is of that time when Jerusalem shall be built againe upon her own foundation even in Jerusalem ver 6. But these things doe not agree to that time in Acts 2.37 for then Jerusalem did not breake the people that lifted at it but it selfe was shortly after broken in pieces by the Romans and the Lord was not then with Judah but fought against them and then was not the time of Jerusalems building againe but of its overthrow which shortly ensued this mourning therefore expressed in Zech. 12. cannot be fulfilled by that in Acts 2.37 But some may say this that is spoken of building Jerusalem againe may seeme to import that the Jewes shall againe repossesse their own Land which is but a vaine conceit But let those Scriptures be examined which speake of their conversion and it will appeare that they speake as punctually concerning their inhabiting againe their owne Land and their building and dwelling in their own Cities Jeremie tells us that the Citie Jerusalem shall be builded upon her owne heape Jer. 30.18 And in Chap. 31.17 Thy children saith the Prophet shall in the end come againe to their borders and afterwards in ver 21. Israel is called upon to returne to her own Cities Returne O virgin Israel to these thy Cities See also Esa 65.9 10. Ezek. 37.21 22 25. Zech. 12.6 There is remaining in that people a strange affection unto their own Land many very aged persons in the extremitie of their age using to take wearisome journeys from farre Countries onely for this end that they may dye at Jerusalem and carrying also with them the bones of their parents husbands children and kinsfolke whereof also whole bark fulls not seldome doe arrive at Joppa to be conveyed and buried againe at Jerusalem But to returne
of God and have such promises made unto them What shall we doe to helpe forward their calling and conversion Quest Take away as much as in us lyes the stumbling block which Ans 1 hinders their coming in and these blockes are two First The one is the Idolatry of Christian Churches especially that of Rome whiles we doe any thing to uphold these Idolatries we doe put the stumbling block before them to hinder them but take away these stones and blockes which they stumble at and then their way will be more easie and plaine Secondly The other is the carnalnesse and licentiousnesse of the lives of Christians this is a great stumbling blocke unto them remove this from before them let them see a spirit of grace shining upon us and appearing in our lives and then we shall make plaine the way of the Lord for them to returne to Sion see Esay 57.14 Intreat the Lord for them that he would visit them in due time be we their remembrancers before the Lord they have long lyen in the dungeon as Esa 42.22 and been made a prey of and there hath been none to say restore let us therefore speake unto God in their behalfe and say Lord restore thy ancient people bring them back to the fellowship of thy Church take to you the words of Micah Chap. 7.14 Feed thy people with thy rod and the flock of thine inheritance in the middest of Carmell let them feed in Bashan and Gilead as in old time commend their estate unto God and the rather should we doe this Because 1. They prayed for us when we were no people that we might be the people of God Psal 67.1 2. When the salvation of God was revealed to them they prayed that it might be revealed unto us Wee have a little sister said they Cant. 8.8 They took thought for us we being then that little sister and so let us doe for them 2. It is from them that the meanes of salvation is come to us the Law is called their Law Joh. 10.34 It was given as an inheritance to the children of Israel Deut. 33.4 And the spirituall things of the Gospel are called their spirituall things Rom. 15.27 And thence is that in Esa 2.3 The Law shall goe forth of Sion and the word of the Lord from Jerusalem yea and of them came Christ concerning the flesh Rom. 9. All the meanes of grace and salvation are theirs first and from them they come unto us and thence it is that Christ himselfe tells us That salvation is of the Jewes Joh. 4.22 Wee owe them this therefore as a requitall unto them 3. Consider a further good that shall come unto our selves by their calling unto Christ there shall be an increase of blessing coming to our selves Great light shall be manifested and knowledge shall increase Esa 24. ult The light of the Sunne and of the Moone shall be darkned by the light which shall come from that Church the light of the Jewish Church which was but as the light of the Moone and the light of the Gentile Churches which is as the Sunne shall both be dim in comparison of the light which shall be in that Church when the glory of the Lord is risen upon them See Esa 60.1.2 which speakes of the estate of the Jewish Church after their calling as appeares by that which goes before Chap. 59. end Many of those dark Prophecies which now lye hid in obscuritie shall then be brought to light the accomplishment of them will then give us the interpretation 4. Admit we neither had received benefit from them hitherto nor could expect any further blessing hereafter yet consider the glory which shall then come to Christ by their coming in the glory of his kingdome shall be enlarged Jerusalem shall be a throne of glory to him Jer. 3.17 then shall the Lord be glorified in them all the house of Israel shall glory in the Lord Esa 45.25 and shall draw others of the Gentiles unto them 5. If there were neither good to our selves nor glory to Christ by their calling yet even pitie and compassion should move us consider who they are even the children of Abraham our father and Sarah our mother they are our brethren and our flesh and how should it pitie us to see the children of our father in the dungeon and prison-pit Oh pray for them that the blessing of Abraham their father may come upon them For consolation to such parents as have entered into a Covenant Vse 2 with the Lord and have in truth given up themselves unto him to be his people they may be assured that the vertue the blessing and efficacy of the Covenant shall never be disanulled but it shall goe on to you and your children for ever by your Covenant you have such hold of God that you may be assured he will be a God not to you onely but to a thousand generations after you not but that there may be an interruption for a time but the strength of the Covenant will take hold againe so as there shall not faile but some of your seed shall stand before the Lord to serve him for ever This you see fulfilled in the people of the Jewes though there hath been a breaking off for a time yet the Covenant will bring them in againe and Gods Covenant is the same with you as it was with Abraham and therefore looke what mercy Abrahams seed have belonging to them the same doth belong to yours also therefore give up your selves unto God make a Covenant with him and this your Covenant shall draw in your children to partake of the blessing and grace of the Covenant with you even to many generations never to be broken off Vse 3 It may also serve for a consolation unto such children as are descended from parents that have been in Covenant with God they may goe to God and plead the Covenant of their fathers and hope to be received to favour The people of Israel in their distresses ordinarily used to plead the Covenant which God had made with Abraham Isaac and Jacob as Exod. 32.13 Deut. 9.26 27. If you have had godly parents though you have walked frowardly against God yet cast not away all hope but remember the Covenant the Lord hath made with thy fathers and entreat that it may be extended unto thee The Lord himselfe lays this foundation of comfort for such children Esa 51.1 2. Looke unto the rocke whence yee are hewen consider Abraham your father q. d. Consider what mercy I shewed unto him and the same mercy expect for your selves the oyle that is powred out upon the head will run downe to the rest of the members Thus we have heard the scope of these words as they respect the Jewes in particular to whom they were first spoken let us now a little further consider of them as they concerne our selves What was spoken of them is appliable to all that are in the same estate with them
which he enters into covenant with he puts a kind of royalty and dignity upon them when it shall be seen they are a people in covenant with the most high God In Jer. 13.11 I have tied them to me that they might be my people and that they might have a name and a praise and a glory And in Deut. 26.18 19. the Lord hath avouched thee to be his people to make thee high above all people c. In Zech. 11. The first staffe which is interpreted to be the Covenant betwixt God and his people as is plainly expressed vers 10. is called by the name of Beauty because this is the beauty and glory of any people to be in covenanant with God these are the ends why God enters into covenant with his people and by vertue of it passeth over all the salvation which he intends to bestow upon them Before I come to the Use I will cleer one doubt which is made by some Object It is granted will some say that there is a covenant by which God conveys salvation unto his people but not such a covenant as hath been mentioned betwixt God and us but only between God and Christ and by vertue of that covenant betwixt God the Father and the Son we have life and salvation made good unto us Answ That there is a covenant passed betwixt the Father and the Son concerning our salvation I willingly grant and shall open and confirm by Scripture the whole businesse of our salvation was first transacted between the Father and Christ before it was revealed to us hence we are said to be given unto Christ Joh. 17.6.10 as if the Father should say to the Son These I take to be vessels of mercy and these thou shalt bring unto me for they will destroy themselves but thou shalt save them out of their lost estate and then the Son taketh them at his Fathers hand and looking at his Fathers will Joh. 6 37.39 he taketh care that none be lost of them which his Father hath given him This Covenant is expressed in Scripture First on the Fathers part and here 1. There is a designation and appointment of Christ the Son to the office of the Mediatorship to be a means of bringing us back to God and into a Covenant with him Hence Christ is said to be sealed by the Father Joh. 6.27 as marked out for such a purpose 1 Pet. 1.18 he was ordained in the counsell of the Father before the foundation of the world hence also said to be chosen of the Father Isai 42.1 noting out his designation to this work 2. There is a commandment from the Father to the Son which he must submit unto and obey thereby to effect the salvation of his people he had a commandment what to teach and instruct them in as the Prophet of the Church Joh. 12.49 He had a commandment to enlighten the elect with the knowledge of the truth Isa 42.6 7. to be a light to the Gentiles to open their eyes c. A commandment also he had to lay down his life for those that are given unto him Joh. 10.18 and to be tender over the Lambs carrying them in his bosome Isai 40.11 3. There is a promise from the Father to the Son the Father covenants with him First to give him the Spirit in an abundant measure Isai 42.1 Isai 11.1 2. the Spirit shall rest upon him Secondly he makes him a promise of assistance and help in this great work of our redemption Isai 42.6 I will hold thy hand what is the meaning of that see Isai 45.1 saith God of Cyrus whose right hand I have holden that is I have strengthened him to conquer the nations so God promiseth he will hold the hand of Christ that though he met with strong oppositions yet he would strengthen him with his power that he should not be discouraged Isai 42.4 Thirdly a promise of blessed successe that he shall not labour in vain Isai 53.10 he shall see his seed the sufferings of Christ were dolores parturientis as a woman with childe though she suffer many pains yet she sees her childe at last so shall Christ see many believing on his name so Isai 55.5 they are the words of promise made by the Father to the Son that nations that know him not should run unto him Fourthly a promise of rule and dominion that he shall have dominion over all those that are saved by him this soveraignty and rule is promised to him in Isaiah 40.10 The Lord Christ shall come with power and his arm shall rule for him and Isai 42.4 He shall set judgement in the earth and the Isles shall wait for his Law to submit themselves unto it and thence it 's said in Micah 4.3 that he shall judge among many nations c. that is rule order command and direct as a Judge and Ruler among his people the which promise is now accomplished all judgement being committed to the Son Joh. 5.22 Fiftly a promise of glory to follow and that first to Christ himself and then to the members of Christ To Christ himself Isai 55.5 A nation shall run to thee because I have glorified thee they are the words of God the Father to Christ the Son promising to him glory and such glory as should make the nations of the world run unto him So also to the members of Christ there is a promise of glory unto them which promise was made known to Christ from the beginning and Christ brings out that secret out of the bosome of the Father and reveals it to his Disciples It is saith he my Fathers pleasure to give you a kingdome Christ knew the Fathers will by the covenant passing between the Father and him and this will of the Father concerning the glory promised to them Christ doth bring forth to light Thus we see there is a covenant on the Fathers part now see it on Christs part where 1. There is an acceptation of the Office to which he was designed by the Father he did not take the Office of Mediatorship upon himself but first the Father calls him unto it and then the Son accepts it and saith Lo I come Hebr. 5.4 5. Psal 40.7 8 Hebr. 10.7 2. There is a promise on Christs part to depend and trust upon the Father for help according to the promise made by the Father thus Heb. 2.13 the Apostle brings in Christ promising confidence and affiance in the Father I will trust in him and Isaiah brings him in as looking for help from God The Lord will help me though I have many against me men and devils yet the Lord will help me Isai 50.7.9 he promises to wait upon his Father for support and strength whereto agrees also that in Isaiah 49.5 My God shall be my strength 3. A promise of submission to his Fathers will in bearing the reproaches and injuries that should be done unto him and to lay downe his life for those that were given
not to the Angels in heaven is yet pleased for our good and benefit to enter into bonds and bind himself unto us in the bond of a covenant to blesse us and to do us good this ought to be the admiration of heaven and earth See how this affected Abraham Gen. 17.2 3. When Abraham heard that God would enter into covenant with him Abraham falls upon his face before the Lord as first wondering and being astonished to heare and think of such a favour Secondly abased in himself as unworthy to touch the hand of the high God to make up the covenant with him he was abased in himself to see the Lord so abasing himself for his sake Thirdly he falls upon his face as thankfully acknowledging the grace offered Fourthly readily submitting himself to the Lords good pleasure will as one content to lie down at Gods feet submitting to the lowest conditions to do any thing believe any thing so that he might be partaker of this priviledge to be in covenant with the great God See also how this affected David 2 Sam. 7.18 Who am I O Lord c. And hence it is that the Lord mentions this as of his speciall favour which he vouchsafed to Israel Ezek. 16.8 that he entred into covenant with them whereby they became his people let us therefore herein see the abundant goodnesse of God to us Who would not love and fear this God of glory that is pleased to come down and condescend to enter into covenant with us who would not glorifie him for ever and for ever and willingly binde himself to serve and honour him The more he hath abased himself to honour us in taking us into covenant with himself the more let us exalt him and lift him up on high as the Lord did with Christ Phil. 2.8 9. because he humâ—led himseâ—â— â—herefore he exalted him and gave him a name above â—very name c. so should we exalt the name of the Lord our God thaâ—â—e should take us poor worms dust and ashes into covenant and fellowship with himself This lets us â—ee iâ— what way we must every one of us expect to receive Vse 2 the blessing of life and salvation from the hand of God this concerns all neerly to look unto we must enter into covenant with God to take him to be our God and to give up our selves to be his people all men hope to be saved and think that he that made them will save them and though they live as strangers from God and from his covenant and will enter into no bâ—nds with him but walk after their own lusts like the wilde Asse-colt that snuffes up the wind at her pleasure though they break all bonds and burst all cords though they live without care and conscience of Gods covenant yâ—t fâ—r all this they hope to be saved but such men deceive themselves God conveys his salvation by way of covenant and he doth it only to those that are in covenant with him therefore those only may without feare of disappointment look for his salvation that order their conversation aright Psal 50.23 to these will the Lord shew his salvation the loving kindnesse of God is upon those that fear him and keep his covenant Psal 103.17 18. but all those that break his covenant and will walk after their own hearts desire they may look for salvation but they shall be disappointed of it and finde themselves inwrapped in the snares of death God conveys his blessings only by covenant and this covenant must every soul enter into every particular soul must enter into a particular covenant with God out of this way there is no life thereupon is the exhortation of Hezekiah to his people 2 Chron. 30.7 8. Be not you stiff-necked as your fathers but yeeld your selves unto the Lord in the originall give the hand unto the Lord that is they should come and enter into covenant with God he alludes to the custome of men when they make a covenant or agreement they strike hands or take one another by the hand so saith Hezekiah Give the hand unto the Lord that is enter into covenant with him to be his people and then the anger of the Lord shall be turned from you That this is the meaning consider the same kinde of expression in other places Ezek. 17.18 the Prophet speaking of Zedekiah saith he had broken the covenant though he had given the hand c. he broke the covenant which he had made by giving his hand So Ezra 10.3.9 when the people reformed and entred into a covenant they gave their hands that they would put away their strange wives These places I bring to cleer that phrase concerning Hezekiah Give the hand unto the Lord that is enter into covenant with God this we must do every one of us for his own part give up our selves to the Lord as a people in covenant with him as for those that will not come within the bond of the covenant but will walk at liberty after their own hearts such shall never see peace nor did they ever enter into the path of life Such as will be saved must become Gods covenanted people this is the only way wherein we must expect life and salvation Quest If there be such a necessity of entâ—ing into covenant with God what must we do that we may get into covenant with him Answ You must do these five things 1. Break your covenant with your old sins and your lusts or else God will not enter into covenant with you Mat. 6.24 you cannot serve two masters these are so contrary that so long as you are in league with sin and the world you cannot enter into covenant with God take away the matter of provocation which at first brake the covenant between God and you and then there is one step made for your entering into covenant with him Examine thine own heart what is that which maintains the breach between God and thee and makes God a stranger to thee and put that away though never so gainfull never so pleasing a sin without this God will never enter into covenant with thee thou canst not be in covenant with thy sin and God together therefore breake thy covenant with sin if thou desire to be in covenant with God 2. Go before the Lord as guilty of thy former rebellion and unfaithfulnesse in breaking covenant with him and judge thy self for it lay down thy self and life before God confessing and acknowledging that it were just if he should destroy thee condemn thy self for thy former rebellion against him submit thy self to the good pleasure of his will as David saith Here I am let him do with me as seemes good in his eyes put thy life into the mercifull hands of God either to take it from thee or to give it to thee again say unto God If thou wilt save me thou shalt shew abundant grace if thou wilt destroy me thou art just go before God
with this spirit of submission and seek peace from him go and put thy rope about thy neck like Benhadads servants and confesse thy own guiltinesse without this God will never enter into covenant with thee God will have thee know thou must take thy life as a free gift of grace and that thou standest at his mercy either to save thee or destroy thee 3. Come with an humble submission to yeeld up thy self to the obedience of the will of God wee must receive him from the law of our life by which we must live When you come to make a covenant with God you must not come to give lawes unto God but to take lawes from God not to impose lawes upon him that he shall save you so and so but you must leave God free to make the conditions of the covenant after his own minde and will think it honour enough that you may be a people in covenant with God and have your life granted by covenant from him but for the conditions leave them to God let him command and require what he will he must be free or else he will not make a covenant with you This is that which Hezekiah exhorted to to come and give the hand to the Lord and serve him we must come and make a covenant with God as a servant with his master as Subjects with their Prince a covenant of service not to be our own Lords the sons of David and princes of Israel when Solomon sate upon the Throne came and gave the hand unto Solomon 1 Chron. 29.24 they made a covenant with him but it was with submission to his power such is the covenant which we must make with God we must give the hand under God submitting to him to be ruled by him Thence it is that we are called upon to deny our selves If any one will be my disciple let him deny himself c. we must not cleave to our selves to our wills and make our own Lawes we must deny our own inclinations wills and affections refuse to be governed by them and resign up our selves to the will of God this is the resolution we must come unto if we will enter into covenant with God as it was in the sacrifice of the Law he that offered it laid his hand upon the head of it as dedicating it to God and quitting it from himself as if he should say I have no more to do with this bullock it is now the Lords that was in part the signification of that action so if we will be the Lords people in covenant with him we must resigne our selves only and wholly to be for him Rom. 12.1 2. we muâ—t present our bodies as a living and acceptable sacrifice consecrate and devote them to God to live unto him and to be our own no more as it is in a marriage covenant when a man and woman make a covenant they do resigne up themselves one to another not to be to themselves any more it is a marriage covenant that we make with God I will marry thee to my self saith the Lord therefore we must do as the Spouse doth resigne up our selves to be ruled and governed according to his will 4. If we would enter into covenant with God we must come before him in the name of a Mediator that is the Lord Jesus in the mediation of his sacrifice we must offer up to the Lord a satisfaction for all our treacherous rebellion against him in that sacrifice we must come and seek reconciliation and the renewing of our covenant with God without such a sacrifice whereby Gods justice may be satisfied there is no hope of a covenant to be made between God and you As in the Law Exod. 34.1 to 8. they come and sacrifice and so the covenant is made between God and them Now these were types of Christs sacrifice come therefore sprinkled with the blood of Christ and say Lord here is the blood of the sacrifice which maketh satisfaction for my rebellion and in this blood enter into covenant with me They that make a covenant with God do it by sacrifice Psal 50.5 And therefore in the mediation of Christs blood and by faith in it look for a re-union and knitting of God and us together 5. After all this that you have broken your covenant with your sins judged your selves for them submitted your selves to the will of God and come in the name of a Mediator then by faith look at the gracious invitation of God and consider his readinesse and willingnesse to enter into covenant with you though there be an infinite disparity between the God of glory and us yet he is pleased to invite us to make a covenant with him if you seek to him he will not turn away his face from you as Hezekiah saith to the people 2 Chron. 30.8 9. though he might turn away from you in wrath and displeasure yet he will not but will enter into a gracious Covenant with you He that cometh to me I will in no wise cast off saith Christ Joh. 6.37 In that manner therefore goe thou and humble thy selfe before God confesse thy treachery and rebellion and looke at God as having a golden scepter in his hand and intreat him to enter into a Covenant with thee and submit thy selfe wholly to be at his command plead the promise of his grace touch the top of the scepter and take hold of the Covenant and then certainly in time the Lord will speake to thy soule and conscience by the testimony of his Spirit that he will be a God unto thee and take thee to be one of his people Thus you see the way to enter into Covenant with God It may serve for all such as are already entred into Covenant Vse 3 with God to admonish such to looke unto themselves and to take heed they be not unfaithfull in the Covenant that they have made with him Take heed of breaking Covenant but let us walk according to the covenant that we have made with him This the Lord expects Exod. 19.5 that if wee enter into covenant with him we should be carefull to keepe it In the things of this life a strict eye is had to the covenant In all conveyances of Lands we look narrowly to the covenants and if they be broken all is gone Now ouâ— life lyes upon our keeping covenant with God labour therefore so to walke that it may appeare that you have a care to keepe the covenant which you have made with God Wee have made a covenant with him in our Baptisme in our conversion and turning unto God and coming to the Lords Supper Now it is not enough to enter into Covenant but wee must keepe it wee have broken the first covenant of workes take heed wee breake not a second there being no more place for any more covenants Now therefore cleave to the Lords Covenant and live unto him Let there not be in any of us an unfaithfull heart to
depart from the living God If wee shall againe breake this second covenant with him wee shall not onely misse of that salvation and life which wee hope for but we shall perish with a double destruction wee shall pay for all our treachery and unfaithfulnesse in this Covenant This concernes us to looke unto more then any people in the world let us not breake Covenant with God twice This aggravated Solomons sinne that he sinned against God which appeared to him twice God made a Covenant with us first in Adam and now againe in Christ and therefore let us take heed of breaking Covenant with him the second time Vse 4 It is a use of marvellous comfort to those that doe indeavour to walke uprightly and faithfully in covenant with God in whose hearts God hath written his covenant whom he hath made mindfull of it and faithfull to keepe it with him here is comfort for such that the blessing of life and salvation is as sure to such soules as the covenant of a faithfull God can make it the blessings promised in the covenant cannot faile them God cannot breake with them if they breake not with him he cannot lye nor alter the thing which is gone out of his lips When the Saints sometimes thinke of the greatnesse of the promises on the one side and consider their owne povertie and vilenesse the low and undone condition they have brought themselves into by their sins on the other side the promises seeme to them to be above hope and faith As the Sunne dazles the eye to looke upon so glorious a light so the great things which God hath promised in his Covenant doe even dazle the eye of faith and they thinke them almost impossible that they should have such neare communion with God and be made partakers of that everlasting happinesse c. These doe even set faith it selfe at a stand therefore looke at the stabilitie of the promise of God he hath passed over those things by covenant and he cannot be a covenant-breaker his covenant standeth faster then the mountaines that cannot be moved and therefore as long as they are not above the promise and covenant of God neither let them be above our faith and hope onely let us wait for them in the way of faith and obedience It 's said in Psal 25.10 All the pathes of the Lord are mercy and truth to them that keepe his Covenant 1 Cor. 1.9 Faithfull is he that hath called you to the fellowship of his Sonne Jesus Christ And to the same purpose is that of Moses Deut. 7.12 Therefore doe but enter into covenant with God and keepe it with him and then be confident of all that rich blessing which the Lord hath promised to his people There is a promise made to Christ Esa 49.7 that though he was despised of men and abhorred of the Nations and contemned by the rulers yet though it was very unlikely in reason Kings and Princes should bow downe to him and worship him But how shall this be brought to passe this shall be done saith the Text because of the Lord that is faithfull So though we be poore wormes yet the Lord hath promised to us life and glory and a Kingdome But can this be accomplished to such as we be Yes because of the faithfulnesse of God who hath promised and undertaken to performe it Therefore if God have made thee mindfull and carefull of his covenant to walke in obedience to him then know that the Lord is more mindfull of his owne covenant with thee to performe to thee all that mercy and blessednesse which he hath promised to thee and let this be a pledge unto thee of the accomplishment of all even the care that God hath put in thy heart to walke in Covenant with him Thus wee have heard the fourth generall observation noted out of the Text. But now by occasion thereof wee will lanch a little further into the deepe having sailed by the shore all this while and enter into a consideration more particularly of the nature of that Covenant by which God conveyes life and salvation to his people There are two covenants which the Scripture makes mention of one of workes the other of grace of both the Apostle speakes Gal. 4.23 24. The one is the Testament or Covenant of the Law that shuts up all under wrath the other of grace and that proclaimes libertie the one is usually called the commandement the other the promise the one is contained in the Law the other in the Gospel Now if it be demanded what covenant it is by which God communicates salvation to us I answer it is the covenant of grace and not the covenant of workes by which the blessing of life and salvation cometh For the more distinct handling whereof wee must consider these two things severally First To shew what the Covenant of grace is Secondly To shew that the Lord communicates his salvation by the covenant of grace and not of workes Concerning the former that wee may discerne what is the nature of the Covenant of grace this I will set forth by considering these five things 1. By comparing the covenant of grace with the covenant of workes shewing both wherein they are alike wherein they differ 2. By shewing the divers dispensations of the covenant both before Christ and since Christs coming 3. By shewing what are the benefits which wee receive by vertue of this Covenant 4. By shewing the condition of the Covenant what that is 5. By noting out the properties of the Covenant 1. For the first compare the covenant of workes with the covâ—nant of grace and therein first see wherein they are alike and doe agrâ—â— and that in sundry things 1. They agree in the author of them God is the author of both Covenants even the same God The Manichees thought one God was author of the Law the Covenant of workes and another author of the Covenant of grace contained in the Gospel but this heresiâ— was exploded long agoe 2. They agree in the parties contracting and making covenant together both of them are made with us God and man are the parties covenanting in both Covenants not as if one the covenant of workes were made with us the other the covenant of grace were made onely with Christ but both are made with us 3. They agree in one common end which is that God may be glorified in his creature in the manifestation either of his justice or mercy according to the nature of the Covenant made with him the glorifying of God is the common end of both 4. They agree in this that in both there is a promise of life and blessednesse the covenant of workes saith Doe this and live the covenant of grace saith Believe and live Life is promised in both Now whether the same life be promised in both or whether a terrene felicitie and life here on earth be promised in the one and an heavenly in the other as some
false Apostles urged it as a worke of the Law as a dutie and worke to be done necessary to justification and salvation Now the Apostle in saying that if they were circumcised they were bound to keepe the whole Law doth not look at the Primitive institution of it but hath respect to that which the false Apostles intended urging Circumcision as a work of the Law necessary to their justification and salvation and thus taking it the Apostle doth truly tell them that if they were circumcised in this manner and to this end they were bound to keepe the whole Law because by what reason Circumcision was necessary by the same reason all the rest of the Law was necessary also and if they were bound to observe Circumcision to be justified by it then were they also bound to observe the whole Law because if wee be justified by workes wee must doe all the Law to obtaine justification by it This is the Apostles intent but this doth no more prove Circumcision to be a seale of the covenant of workes then our Baptisme is Concerning which I may say as much as Paul doth of Circumcision if any shall esteeme Baptisme as a worke by which to be justified I will then say to such a one that if he be baptized in this manner and for this end to be justified by it as by a worke that then he is bound to keepe the whole Law But did not Circumcision in the Primitive institution of it Quest bind them to the observation of the whole Law Yes but not in that sense as now wee speake of Answ it bound Abraham and all his seed and all such people as should joyne themselves unto them to observe all the ordinances and commandements of God But how not as workes to be justified by but as meanes by which they should testifie themselves to be a separated people severed from other people of the world having peculiar Lawes given to them to walke by They had ceremonies to lead them to Christ such as no other people had they had Judgements and Lawes of State given by God himselfe so as no other people of the world had the like they had the Morall Law revealed unto them more fully then any other people and in the observation of all these they were to testifie themselves to be the people of God not communicating with the Lawes of other Nations but walking in their owne but yet not so as to justifie themselves thereby Circumcision bound them to the observation of the Law in the former way but not in the latter Argu. 2 The covenant of workes binds not to the observation of the ceremoniall law but of the Morall onely but that covenant at Mount Sinai bound them to the keeping of the Ceremoniall law and therefore was not properly a covenant of workes Hence saith the Apostle Heb. 9.1 to 6. That the first Testament or Covenant had ordinances of divines service c. By the first Testament meaning the Covenant delivered at Mount Sinai Now these ordinances mentioned by the Apostle were types and figures of spirituall things belonging to the Church of the new Testament and did appertaine to the covenant of grace signifying the blessings wee receive by Christ and if these ordinances respecting Christ were given in the first Testament or Covenant then surely that Testament or Covenant was not a Covenant of workes Argu. 3 That Covenant which did so convince of sinne as that it did also shew the way of expiation of sin and of forgivenesse could not be a covenant of workes for the covenant of workes onely convinceth of sinne and condemnes for sinne but shews not the way of expiation of sinne But this covenant at Mount Sinai did so convince of sinne that withall it shewed the way of forgivenesse for it taught men to looke for righteousnesse by the bloud of the sacrifice which was in type the bloud of Christ and therefore it so revealing and shewing Christ it could not be the covenant of workes Argu. 4 The covenant of workes was in Adam made with all none excepted not with one people more then another But this covenant made with Israel was made with them as with a select chosen and peculiar people whom God had taken to himselfe out of all the people of the earth and thence is that Preface before the Law I am the Lord thy God that brought thee out of the land of Aegypt God had separated them to himselfe from Aegyptians from Canaanites from Edomites c. and then revealed his Covenant unto them therefore this covenant made with Israel alone cannot be a covenant of workes which is made with all flesh That covenant which God made with Moses his person was Argu. 5 not a covenant of workes but of grace but the covenant which God made with them was the same which he made with Moses as appeares Exod. 34.27 therefore c. If any shall say that God then made a covenant of workes with Moses then it must follow that Moses was not now nor before under a covenant of grace which is contrary to the Apostle Heb. 11.23 24. when he saith By faith Moses when he came to yeares c. or else if he were before and now under the covenant of grace and yet now God makes another covenant with him putting him under the covenant of workes then a man may be at the same time under both covenants of workes and grace and so both under blessing and curse and in a state both of life and death If it had been a covenant of workes which God made with Israel Argu. 6 at Mount Sinai then should he have called them from a covenant of grace to a covenant of workes from a covenant of life to a covenant which now in this estate of corruption ministers nothing but death which is contrary to the Apostle Gal. 3.17 where he shews the Law cannot disanull the former Testament this were to make the Lord goe from a covenant of grace to a covenant of workes and it were the same in effect as to make them perfect by the flesh when the Lord had begun with them in the spirit Gal. 3.3 God carries on his people from faith to faith from grace to grace and not from grace to workes Therefore the covenant then establisht with them was not a covenant of workes for them to expect life by but onely the covenant of workes was then revealed with reference to the covenant of grace That covenant which was made by a sacrifice coming between Argu. 7 and confirmed by the bloud of the sacrifice that covenant is not a covenant of workes but this covenant was so made and confirmed Exod. 24.2 3 4 5 6 7 8. that sacrifice typed the sacrifice of Christ that bloud typed out Christs bloud but Christs bloud doth not confirme the covenant of workes but of grace But against this some doe object divers things Object 1 They say the covenant made with Israel at Mount
it He can do it Jude 24. Jude 24. and he is faithfull and will do it 1 Thes 5.24 1 Thes 5.24 it being his covenant and promise and he cannot deny himself In the covenant of works Gods highest end is the glorifying of Differ 5 his justice In the Covenant of grace it is to glorifie his Grace In the Covenant of Works God reveales himself a just God rewarding good and punishing evill condemning sin but in the Covenant of Grace he shews himself a God gracious and merciful forgiving iniquity c. as Jer. 31.31 32. Jer. 31.31 32. I will be mercifull to your iniquity c. The Covenant of Works forgiveth no sin there is nothing but strict justice in that Covenant In this Covenant God looks not at any mans repentance and turning from sin but only considers whether he hath sinned As in Courts of Justice where there are tried matters of life and death there is no regard had whether the party be penitent or no but whether the fact be committed and if found guilty he is led to execution so in Gods Court of Justice which he keeps according to the tenor of the Covenant of Works Justice acts and doth all Justice indictes Justice examines Justice pronounceth sentence Justice executes the punishment and so whosoever hath sinned receives according to the evil that he hath done And hence it is that when Adam had sinned the inquisition is not whether he repented him of the evill that he had done but what hast thou done Hast thou eaten of the tree whereof I said unto thee thou shalt not eat And the Lord finding that he had offended pronounces curses and death But in the Covenant of Grace it is otherwise There God looks at the repentance of his people and accepts of humiliation and faith in Christ Hence is the counsell of the Apostle Acts 2.37 Acts 2.37 Repent and be baptized c. When they saw the horrible sin which they had done in killing the Lord of life they being the children of the Covenant he tels them that yet there was mercy for them they might obtain forgivenesse of sins Hence also Jonah 3.10 Jonah 3.10 when God saw their repentance and that they turned from their evill wayes he also turned from the evill which he said he would do to them and did it not The voyce of the Covenant of Works is like the first speech of Nathan to David Thou art a childe of death the voyce of the Covenant of Grace is like his after speech when he saw Davids humiliation and repentance The Lord hath put away thy sin In the Covenant of Works God speaks as Ezek. 18. Ezek. 18. The soul that sinneth it shall die In the Covenant of Grace he speaks as Ezek. 33.11 Ezek. 33.11 As I live saith the Lord I desire not the death of a sinner They are both expressed in one place Exod. 34.6 Exod. 34.6 The Lord gracious and mercifull slow to anger yet not acquitting the wicked but visiting iniquitie c. In one Covenant God condemnes both sin and sinner in the other he condemnes the sin but spares and gives life to the sinner to glorifie his grace thereby In the Covenant of workes he aymes to make his power and justice knowne as Rom. 9.22 cap. 2.5 Rom. 9.22 cap. 2.5 But in the other to glorifie grace as Isa 48.9 Eph. 1.6 The reason of this difference is because God will be glorified in all his attributes as he is glorious in all so he will have the glory of all to be seene He will have his power and wisdome knowne in the creation of the world his goodnesse knowne in the continuance and preservation and ordering of it his faithfulnesse in keeping covenant with us according to the covenant made his justice in a covenant of works his grace in a covenant of grace which he makes with us in Christ Jesus Vse 1 This may smite feare and terrour into the hearts of all such as are strangers unto the Covenant of grace such as never yet entred into a new Covenant with God by that new and living way which is opened to them in Christ Let such consider what hath been said that in the covenant of workes under which yet they stand there is no grace shewed but strict justice without any mercy Let such therefore bethinke themselves what a God they must meet withall and with whom they must have to do even with a just God a God of judgement a God of vengeance that will not spare their misdeeds what ever justice can require of them they must satisfie to the utmost mite were it so that mercy and justice might sit on the bench together that justice might be tempered and mixt with mercy your sentence might be the more tolerable But these two sit in two severall Courts Justice without mercy and therefore when nothing but justice shall judge you who can stand what flesh may abide it In Psal 78.5 Psal 78.5 with the cup of the Lords wrath is said to be full mixt but in Rev. 14.10 Rev. 14 10. it is said to be pure wine unmixt both together imply that it is both mixt and unmixt how both mixt of all sorts of plagues but unmixt without any drop of mercy pure wrath without any dram of mercy to allay the bitternesse of the cup of wrath and how bitter then will this cup be more bitter then gall yet this must all the wicked of the earth drinke and wring out the very dregs of it Psal 78.5 Psal 78.5 This is an hard saying but a true saying as God is true Therefore Isa 27.11 Isai 27.11 God speaking of the wicked people of the Jewes saith he He that made them will not have mercy on them neither shew them any favour And in Ezek. 5.11 Ezek. 5.11 He threatens that his eye shall not spare neither will he have any pitie And Hos 1.6 Hos 1.6 I will no more have mercy c. And James 2.13 They shall have judgement without mercy As God will be made marveilous in his mercy toward those that are vessels of mercy prepared unto glory 2 Thes 1.10 2 Thes 1.10 so as men shall wonder at the aboundance of grace shewed towards them so on the contrary God will be admired and wondred at in his judgements upon all sinfull and ungodly ones he will make their plagues wonderfull Deut. 28.59 He will deale with his own servants onely in a way of grace with these onely in a way of justice And if so what will their end be Justice will spare neither high nor low it is impartiall and alike towards all Justice will passe by no transgression but will have an account for all greater or lesse wicked thoughts idle words foolish jests Justice will not remit any part of the punishment which the Law calls for but it will have the full to the utmost furthing Let this strike
all their hearts who are yet under a Covenant of workes with a feare of this just God who will judge them without mercy And let this cause them to fly to the throne of grace and there to enter into a new Covenant with God As the Angel counselled Lot so doe I counsell thee hasten to get shelter under the wing of grace that thou mayst be freed from the wrath of the just God Vse 2 Seeing Gods end in the Covenant of grace is to glorifie his grace in us we may by this in some measure discerne what part wee have in the grace of this Covenant And wee may doe it by this if our aymes and Gods aymes our ends and Gods ends meet in one when we come to seek grace in his sight Many an one comes before God begs mercy and yet obtaines it not as Prov. 1.28 Prov. 1.28 because they aske amisse they seek it not in Gods way Consider therefore what seekest thou in begging mercy at his hand Dost thou seek onely to have thy sin pardoned onely to be saved from wrath this will not argue thy peace that thou art under grace But dost thou as well seeke the glorifying of his grace towards thee as the obtaining of thine own peace with him if God have put this disposition of heart into thee that thou couldest be content to lie downe in the dust and to take shame for thy sin before Angels and men so that the aboundant riches of his grace may be glorified in taking away thy sinne if thy desire be not onely that thou maist see his salvation but that the Lord himselfe may be made marvellous and his grace magnified in thee then thou art herein another David a man after Gods own heart thy thoughts are as Gods thoughts thy intents and ends the same with Gods ends Take this therefore as a pledge of his grace towards thee Never couldest thou so desire the glorifying of that grace if God had not a purpose of grace towards thee Naturall desires of our own good may perhaps worke a desire to have our sin forgiven but nature though elevated to the highest cannot reach this to desire the glorifying of grace as our end Vse 3 For comfort unto such as see their own unworthinesse and are discouraged thereby from seeking after grace with God They are so vile in their own eyes that they thinke it is impossible that ever such as they are should find favour and acceptance with God But let me aske cannot the riches of grace when it shall set it selfe on purpose to glorifie it selfe to the full cannot such grace make thee accepted Thou darest not deny it Hold here then grace can make thee accepted if it will please to glorifie it selfe now then consider this is the very end which the Lord aymeth at in saving his people scil to glorifie his grace in such as seeing their owne unworthinesse doe fly to grace alone to be accepted in Christ Jesus I say more If thou wert not unworthy there could not be any communication of grace to thee for were there not unworthinesse in us there could be no grace shewen from God When God will glorifie himselfe in a way of justice he will abase all the haughtinesse of man no excellency of man can then stand in his presence so on the contrary when God will glorifie himselfe in a way of grace there is no unworthinesse of man can hinder it he will exalt the most vile the abject the most despised and contemptible that not we but grace it selfe may be glorified 1 Cor. 1.27 28. 1 Cor. 1.27 therefore doe not wrong the grace of God but fly thereto in the sense of thine own basenesse and this is the readiest way to find acceptance It may serve for direction unto all such as desire to enjoy the Vse 4 blessings of this grace which God offers in his Covenant let them seeke it with the same minde that God offers it with a purpose and desire to have grace exalted and magnified doe not onely seeke it that you may be exalted by grace but that grace may be exalted in you Goe to God for grace with the same minde as Moses did and then we shall obtaine it as he did Now Moses sought it for this end that his mercy might appeare Exod. 32.32 Exod. 32.32 If thou wilt pardon their sin thy mercy shall appeare this reading I chuse and embrace as the best as if he should say they have indeed committed a great sin but the greater their sin is the more shall thy mercy and grace appeare if thou wilt forgive Thus Moses prayes and see how it prevailes with God In ver 10. the Lord seemed to have been resolved to consume them and bids Moses let him alone that his wrath might wax hot against them I will destroy them saith God I will not be intreated for them yet Moses notwithstanding goes before God confessing their vile and hainous sin but withall prayes Oh yet forgive and then thy mercy shall be magnified And this prayer of his prevailed with God he stayed his hand he changed his minde as ver 14. and destroyed them not These are prevailing requests with God when wee plead for the glorifying of his owne grace In Joh. 12.28 Joh. 12.28 our Saviour prayes to his Father Father glorifie thy Name and there comes a voice out of the cloud I have glorified it and will glorifie it againe so let us seeke grace from God for this end that it may be glorified in us Father glorifie thy grace and then the Lord in his time will answer us I have both glorified it and will now glorifie it againe In this way wee cannot misse of obtaining the thing wee seeke for at Gods hand Differ 6 In the Covenant of workes God deales alike with all that are alike in themselves Looke how he deales with one so will he doe with another if they walke in the same way The same work shall have the same reward whether in good or in evill They that are alike in sin shall be alike in punishment Justice which is Gods rule in the Covenant of workes maketh no difference between persons that are equall in themselves It hath its ballance in its hand to give to every one according to their workes It is no respecter of persons Therefore God speaking of Bâ—asha 1 Kings 16.2 3. 1 King 16.2 3 saith that because he walked in the wayes of Jeroboam the son of Nebat who made Israel to sin therefore God would make his house like the house of Jeroboam They both make Israel to sin and therefore they are both alike in punishment so also he speakes of Jerusalem Ezek. 23.31 Ezek. 23.31 that because shee walked in the way of her sister that therefore he would give her cup into her hand Hence saith the Apostle Rom. 2.6 to 17th Rom. 2.6 to 17 â—h That every soule that continues in well-doing shall have glory and honour
but unto the disobedient shall be tribulation and wrath whether Jewes or Gentiles c. Where actions are alike God will deale alike with all such as are under the Covenaâ—t of workes What is just towards one is just towards another when actions and workes are alike Now God will deale justly with all He that commands us to give to every man his due Rom. 13.7 will not himselfe withhold due from any here therefore God will deale alike with all Let one fulfill the Law and he shall live thereby Let another fulfill it and he also shall have the same life Let one breake it and he shall dye and as many as breake it shall lye under the same condemnation But now it is otherwise in the Covenant of grace grace deales diversly with men that are equall in themselves where there was no difference before grace makes a difference as Rom. 3.23 24. Rom. 3.23 24 All have sinned c. there is no difference in our selves wee are all shut up in condemnation by sin but are all justified No but onely those that are of the faith of Jesus Hence saith the Apostle Rom. 9.10 11 12 13. that when Jacob and Esau were both in the same condition neither of them having done either good or evill yet grace put a difference betwixt them and preferred one before the other They were alike in themselves but yet they had not the like grace vouchsafed to them from God Justice is due but grace is free Justice must doe right but grace may communicate it selfe to whom where and in what measure it will Hence is that in Rom. 9.15 Rom. 9.15 I will have mercy upon whom I will have mercy c. He doth not say I will deale justly with whom I will he cannot deale unjustly with any But concerning grace he saith I will have mercy on whom I will have mercy Therefore to manifest the freenesse of his grace the Lord sometimes preferreth those that seeme least worthy he sets the younger before the elder Jacob before Esau Ephraim before Manasseh and the Gentiles which were aliens from God before the Jewes which counted themselves to be the onely people Consider those two speeches in Mat. 20. Mat. 20.14 15 The one ver 14. Take that which is thine owne and goe thy way the other ver 15. I will doe with mine owne as I will Here is our owne and Gods owne our owne is that which we looke for according to our agreement which wee have made with God for the worke done As those hyred into the Vineyard they agreed with the Master of the Vineyard for so much and that which they so agreed for for their worke that was their owne due by Justice But that which was not by agreement nor for worke but comes by grace that is Gods owne with which he may doe even as he will our owne is that which is due from Gods justice Gods owne is the gift of his free grace To every one God will say take thine owne And where there is no difference in worke Justice will make no difference in wages And if any begin to complaine that others are better dealt with then they the Lord answers to such I will doe with mine owne as I will Grace is mine owne and I owe it to none I will shew it where I will It is grace which makes the difference herein may God deale diversly giving more to one lesse to another as pleaseth him And hereto agrees that in ver 16th He that is first shall be last and the last first He that should be last in a way of Justice shall become first in a way of grace Those that Justice would set last and lowest Grace will advance and set highest This may serve to stop every mouth that is ready to open it selfe Vse 1 against God and apt to wrangle against the dispensation of his grace you have your owne therefore complaine not you have what you can require in a way of Justice and more and therefore let God doe with his owne what he will What if God will shew more grace to another then to you Is he therefore unrighteous you your selves will take the same liberty to shew the fruits of your kindnesse and courtesie where you will And will you be more free then God Let not your eye be evill because his is good murmure not against God repine not against men if they have received more if God have given them more gifts then unto you grudge not The spirit that is in us lusteth after envie James 4.5 James 4.5 And the Jewes were moved with envie when they saw the Gentiles preferred before themselves But learne to submit to the Lords dispensation neither murmure against him nor envie against men remembring grace is free to give to whom and wâ—â—re he will Vse 2 For incouragement to such as are yet under the condemnation of the Law though you have deserved to perish and have been as deepe in sin as many of those that are now in hell so as Justice can make no separation no difference between you and them yet grace may Consider how it was with those two malefactors Luk. 23.39 to 44. Luke 23.39 to 44. they were both in the same condemnation yet one flying to grace found mercy with the Lord one went to Paradise the other to hell Though you are as vile as the damned in hell yet grace may save you Vse 3 For all such as goe on in their sinne in an impenitent course marke what you must looke for what ever plagues or judgements have befell any sinner you going on in the same sinnes must looke for the same judgements Except you repent you shall likewise perish Luk. 13.2 3. Luk. 13.2 3. God is the same his justice the same now as before It followes the same rule to judge by therefore where the sinnes are the same if you be not under grace you must look for the like vengeance Consider what the Apostle saith 1 Cor. 10.7 8 9 10. Be not you murmurers idolaters fornicators as they were lest you meet with the same judgements as befell them Therefore take heed how you goe on in an impenitent course in any sinne lest the same plagues be inflicted on you Take heed of the covetousnesse of Judas the hypocrisie of Ananias the obstinacy of the Jewes the pride of Nebuchadnezzar the murmurings of the Israelites the lukewarmnesse of Laodicea lest yee taste of the same miseries Justice can make no difference The seventh difference is this That the Covenant of workes is Differ 7 disanulled and broken by one transgression never to be made up any more But the Covenant of grace is not broken asunder by many transgressions so long as wee follow God in a way of faith and repentance After many offences the Covenant of grace may stand firme still This difference is made by the Apostle Rom. 5.16 Rom. 5.16 The guilt came of one offence unto
condemnation but the gift is of many offences unto justification c. Adams one sin brought guilt upon him and all his posteritie because he was under the covenant of workes and therefore justification can be had by that Covenant no more But it is not so in the Covenant of grace neither one sin nor many sinnes doe exclude from life in this covenant But this gift is of many offences c. And this holds true not onely of such sinnes as are committed before our entrance into a covenant of grace with God but of such sins as are committed afterward as is evident Psal 89.31.34 God having made a Covenant with them though he chastise them yet his Covenant will be not breake c. The reason of this difference is from the summe and scope of the Covenant of workes which is to bind us to a totall full perfect and constant obedience of the Law in all things unto the end Gal. 3.10 so that one or once fayling breakes that Covenant But in the Covenant of grace God promiseth not onely to forgive but to multiply forgivenesses Isa 55.7 Isai 55.7 Hence though in many things we sin all as James 3.2 yet 1 Joh. 2.2 1 Joh. 2.2 wee have an Advocate with the Father And 1 Joh. 1.7 The bloud of Christ cleanseth us from all sin No number of sinnes doth exclude from salvation till they be accompanied with finall Apostasie impenitency and unbeliefe till as Heb. 3.12 wee doe by an evill heart depart away from the living God Hence also saith the Apostle Rom. 5.19 Where sin abounds there grace abounds much more God will glorifie his grace by our sinne As sin takes occasion by the Law Rom. 7.10 so grace takes occasion by our sin God will glorifie his grace thereby and make it marvellous in the eyes of the world so that men shall wonder that such grace should be shewed in pardoning such sinnes that they shall say as Micah 7.18 Micah 7.18 Who is a God like unto thee who passest by the transgression of the remnant of thy people Consolation to the weake Saints of God Vse who are often cast downe in themselves through sense of their own infirmities and the many falls they are subject unto by reason of which they are cast into sad feares and doubts concerning themselves yea so farre as to make conclusions against themselves that they cannot belong unto God because as they thinke if they were the Lords people and his grace were effectuall in them they should not be so often overcome But such must know that so long as the sinnes that are in us be repented of and mourned for it is not one nor many infirmities which can make voyd the Covenant of grace which wee are entred into or hinder us of the blessing that comes thereby Wee must remember that we are not under the Law but under Grace wee must not be too severe against our selves like Novatians denying pardon to second falls In so doing we set such limits to the grace of God as he himselfe hath not set God hath not said He will pardon once and no more or that he will pardon sinnes before grace received but not those committed after God never so stinted his grace but his gift of grace is against many offences unto justification of life In denying therefore of pardon to our selves for sins iterated and for our often infirmities so long as there is a spirit of repentance working in us and we are humbled for them before God we doe not onely wrong our selves and deprive our soules of the peace we might enjoy but we do wrong to the grace of God as if that grace were not sufficient for us as if that God could not or would not renew his gracious pardon to us as wee renew our repentance towards him Let such consider what the Lord hath commanded us to doe we must not onely forgive seven times but seventy times seven times if our brother turne againe and say it repenteth me And can wee thinke that God lookes for more mercy from us towards our brethren then he will shew towards his owne children He hath bidden us daily to pray for the forgivenesse of our sinnes as knowing that we are subject to daily infirmities and doe stand in need of daily mercy and forgivenesse And therefore to limit Gods grace as we are apt to doe is in effect to turne the Covenant of grace into a Covenant of workes as if there were no more grace under the one then under the other Know therefore that whiles there is in us an holy watchfulnesse against the sin that dwells within us whiles it is our desire and care to please the Lord whiles we feele in our selves the spirit of grace causing us to mourne over him whom we have pierced by our sinnes though we be overtaken again and again through the infirmity of the flesh that is in us yet know that it is not one nor many offences that can deprive us of the blessing of this covenant of grace in which God hath promised to multiply forgivenesses according to the multitude of his great mercies Yet let no man abuse this doctrine unto carnall liberty this is childrens bread impure dogges and carnall livers that make no conscience of sinning have nothing to doe with this consolation it is onely to support the weak to comfort the feeble minded not to encourage the wicked and impenitent in their sin Let such know that though God abound in mercy and do multiply forgivenesses unto such as are humbled for their sins yet he will multiply plagues also upon impenitent wretches that goe on in their evill way To such neither many nor any one of all their sins shall be forgiven but being under the law they shall make an account to God for every transgression God will repay them all their wickednesses not one shall be forgotten or forgiven He is indeed abundant in goodnesse reserving mercy for his people and so he is also abundant in wrath against rebellious sinners and will abundantly reward the proud doer That the covenant of works if it be accomplished and fulfilled Differ 8 leaves in man matter of glorying and boasting in himselfe but the covenant of grace excludes all glorying in a mans selfe and leaves him nothing of his own to boast of but in the grace of God If Adam who was under the covenant of works had fulfilled that covenant he might have come before the Lord and said Behold Lord I have fulfilled the commandment which thou gavest me and done thy will now therefore justifie me and give me the life which thou hast promised here Adam had had something in himselfe to glory in Thus the Apostle speaks of Abraham that if he had had the righteousnesse of works by his fulfilling of the Law he should have had whereof to glory before God Rom. 4.1 Rom. 4.1 he might have said as the elder son did in Luk. 15.29 Luke 15.29
Jacob and not with Esau with Abel and not with Cain with David and not with Saul not with Iudas but with Peter with the Jewes first and not with the Gentiles and after with the Gentiles and not with the Jewes By this covenant one people becomes a more peculiar people then another As first of Peter 1 Pet. 2.9.10 2 chap. the covenant of grace is not universal it is not made with all as the covenant of works was Let none therefore look for the blessing of life and salvation by being a son of Adam Vse the blessing of the covenant of grace is no common blessing Naturall life is common to all but spirituall and eternall life is the peculiar blessing of the covenant of grace made onely with those that are given unto Christ Therefore the Lord speaking of those that he will be a God unto Zach. 13.8 9. Zach. 13.8 9. saith That two parts shall be cut off and to the third hee will say You are my people Let us not therefore flatter our selves with vain hopes that he that made us will save us No he that made you will have no compassion on you so long as you remain an impenitent and disobedient people Isai 27.11 Isai 27.11 All doe not so much as heare of this covenant nor know it all that doe heare of it and have knowledge of it doe not enjoy the blessing of it as Matth. 13.11 Matth. 11.25 Matth. 13. Matth. 11.25 Therefore it were good for every one of us that we would begin to suspect our selves and to question our interest in this covenant Ask our selves yea and ask others and goe and enquire at the Lords own mouth Am I within this covenant Have I any part or portion in the blessing of it Sure I am that I am by nature under the covenant of works but am I translated into the covenant of grace The salvation brought by this covenant Object is a common salvation Jude vers 3. True it is common to all that doe beleeve Answer whether they bee Jewes or Gentiles whether those that lived before the incarnation of Christ or since There is not one way of salvation for one and another for another but one way for all that shall be saved But it is not common to all flesh therefore doe not build upon this false principle that all that heare of the covenant of grace with their eares are partakers of the blessing comming by it No it is no common salvation but onely to those that enter into a covenant with God to those that beleeve and bring forth the fruit of a living Faith One that is under the covenant of works may get from under Differ 15 that covenant and may come to be under the covenant of grace but he that is once under the covenant of grace can never bee brought back under the covenant of works any more A member of Adams body may be lost but a member of Christs body can never be cut off Adam being under the covenant of works lost himself wholly and therefore may lose a member of his body much more But those that are engraffed into Christ are safe he saves himselfe and all that belong to him Esay 63.5 John 17.12 Vse 1 A word of incouragement to those that are yet under the covenant of works that yet live in their sins and find their consciences condemning them consider there is a possibility that you may come to be under a covenant of grace break off your sins give up your selves unto God it may be he will receive you Vse 2 See the safe estate of those that are under the covenant of grace here is a safe harbour here cast anchor upon this rock and here is no danger the ship may be tossed but cannot perish In Matth. 8. the ship in which Christ was was tossed with wind and water so as the Disciples were afraid yet it sunk not The law hath no more power against you yee cannot come under the power of the law any more Rom. 6. Thus much of the differences between the covenant of works and of grace which differences are carefully to be observed and kept inviolable for if we begin to confound these two covenants we bring in a confusion into all Religion As the Papists have done by confounding the differences between the covenants They make the covenant of grace to differ no otherwise from the covenant of works then a thing more perfect from that which is imperfect and to be distinct onely in respect of degree and so in effect they make them all one They call the commandements given by Moses the old Law and the Gospel the new Law and herein they make all the difference that the new Law as they call it giveth rules of greater perfection and difficulty then the old Law As where the old Law as they term it commanded Thou shalt not kill the new Law forbids one to be angry unadvisedly c. And hence scil from the confounding of these two covenants follows their doctrine of the possibility of the keeping the whole Law That whereas the Scripture speaketh of an Evangelical keeping of the law in uprightnesse and sincerity and acknowledgeth it in the Saints as in Zachary and Elizabeth they not putting difference betwixt Law and Gospel they apply this to a legall keeping of the commandement which is quite contrary to the mind of the Spirit of Truth speaking in the Word Hence also they teach that there is but oâ—e way of justification in both covenants which is by works as they say The new law gives more grace to fulfill the commandement of it then the old doth but the way of justification is the same thus they teach Therefore we must be carefull of keeping these differences between the covenant of works and of grace But Christ who was the Minister of the covenant of grace Object calls his doctrine a new commandement John 13.34 15. chap. 12. Joh. 13.34 cap. 15.12 and therefore it is a doctrine of works as well as the former commandement given by Moses It is true that the Gospel and Covenant of grace hath its commandement Answer 1 as well as the law and covenant of works but withall it reveales the free promise of grace and of righteousnesse without works which the law and covenant of workes doth not The commandements of the covenant of grace are in part Answer 2 different from the other commandements of the covenant of works For the great commandement of the covenant of grace is that we beleeve in the Name of the Son of God that we may have life by him 1 John 3.23 1 John 3.23 thereupon the Gospel is called the Law of Faith as opposed to the law of works Rom. 3.27 Rom. 3.27 Though the doctrine of grace command the same duties as the Answer 3 covenant of works doth as of love feare and of keeping the commandements and it ratifies the duties of the
saith Christ the holy Ghost will not come When Christ ascended then he gave plenitude of gifts to men Ephes 4.7.8 Eph. 4.7 8. Then the Spirit was shed down abundantly as Titus 3.6 It was given before more sparingly but now more fully And this we may see in some particulars 1. There was less power of faith in the Saints before Christ then since When the doctrine of faith was more fully revealed then was faith it selfe more revealed in the hearts and lives of the people of God Gal. 3.23 Gal. 3.23 Before faith came saith the Apostle implying there was a time when there was lesse faith in Gods people According to the measure of the manifestation of the doctrine of faith such is the apprehension of faith 2. The spirit of love was lesse in them then it is now in Gods people For according to the measure of our faith so is our love The lesse they knew the loving kindnesse of God towards them in Christ the lesse they loved Hence saith the Apostle Gal. 4.6.7 that God hath sent the spirit of his Sonne into our hearts crying Abba Father and therefore we are no more servants but sonnes c. It was a more servile spirit which wrought in them being drawn by the terrors of the law more then by the promises of grace but we have the spirit of adoption the spirit of love and of a sound mind as 2 Tim. 1.7 2 Tim. 1.7 Love reignes more under the dispensation of the covenant now then before 3. They had a lesse measure of comfort to support and carry them on against the discouragements and troubles that they met withall we have the comforts of the Spirit in a more full measure Luke 2. Luke 2. Christ is called the consolation of Israel therefore the more we have Christ imparted to us the more means of comfort have we Hence is that speech of our Saviour These things I say unto you that your joy may be full It 's a full joy which wee have now in comparison of what they received Therefore in these respects the dispensation of the covenant of grace is more powerfull now then it was then To stirre us up to walk in more power and fruitfulnesse Vse according to the seasons of grace wherein we live Where there is more given there will be more required As God committeth more to us then to the Saints formerly let us bring forth more fruit or else the greater will our account be It will not be enough for us to say These infirmities were in the people of God formerly David and Abraham and other Saints sinned thus and therefore though wee sin in the same kind wee may attaine life as they did The covenant offereth us more grace it is dispensed in more power and efficacie their slips are for our caution not for a warrant to us First Labour to bee filled with the spirit of power and of a sound mind Those that are weak and sensible of their owne infirmity should strive to grow in strength that they may bee able to say as Micah 3.8 Micah 3.8 I am full of power And as the Apostle Paul Phil. 4.12.13 Phil. 4.12.13 I can doe all things through the power of Christ Wee must not bee infants and babes but grow up to bee men in Christ that the power of Christ may appeare to dwell in us There is power enough in Christ and we have the promise of all the grace that is in Christ to supply our wants withall Every one that will may come and take freely he is a full conduit every one that hath an empty vessell may goe and fill it Doe therefore as those that have their vessels empty and would have them filled with water they set them under the conduit pipes and there they stand untill they be full Christ is a conduit full of grace every ordinance is as a pipe by which he powres into us some of his spirit Here therefore wee must come and stand under Christ that he may powre down upon us stâ—nd with our vessels open with open hearts that we may be filled as Zach. 4.3.12 Zach. 4.3.12 The bowles of the candlestick stand under the dropping of the Olive trees and so receive oyle continually to maintain their light so must we Christs divine power gives us all things that pertain to life and godlinesse 2 Pet. 1.3 2 Pet. 1.3 Let us but receive and we may be fulfilled Secondly as we should labour to be filled with the Spirit so should wee endeavour also to expresse the power of it in our conversation 1. In labouring to subdue our corruptions wrath impatieâ—cy emulation pride worldlinesse c. Let us set our feet upon the necks of these tyrants that have risen up against us and fought gainst our souls Labour to shew forth such power of the Spirit that we may become more then conquerours 2. In being filled with the power of Faith to bear afflictions wants and necessities if God call us thereunto Let us not then shrink and faile but rest upon the faithfull covenant of God who hath promised us all good things for this life and the life to come 2 Tim. 1.8 2 Tim. 1.8 Faith will help us in extremities 3. Labour to be fruitfull in all goodnesse endeavouring to doe good to every one according to the measure received Vessels that are full desire vent Job 32. And if we be vessels of mercy filled with mercy and grace from above we should also vent forth to others that grace and those blessings which we have received Be not like dry vessels that will vent nothing Be also patterns of goodnesse and holinesse unto others In these things grow up to the fulnesse of the stature of Christ Thirdly as we should thus grow in the power of grace so should we expresse more of the comfort of grace and joy of the holy Ghost which is powred forth now more abundantly then before Let us imitate that patterne Acts 9.31 They walked in the feare of the Lord and in the comfort of the holy Ghost We should not walk heavily and droopingly with faces cast down spirits discouraged but labour to expresse the heavenly joy of the Saints above rejoycing in Christ with joy unspeakable and glorious 1 Pet. 1.8 1 Pet. 1.8 Rejoyce in the plenteous grace which is opened to us abundantly The Fountain is open we may come and take freely Look how it would joy a poore man if a rich friend should say unto him Come unto me in all your wants I will help you so should it be with us though we are poore and in wants yet we have a rich friend in heaven the Lord Jesus Christ and hee will open the rich treasure of his goodnesse to us if we goe unto him The fourth difference is in regard of the extent of it The covenant of grace in the old dispensation of it was revealed onely unto one people the nation of the
Jewes but now it is extended to the Gentiles also and free to bee revealed to all nations There was a long time wherein the Gentiles knew nothing of this covenant between God and man but walked in darknesse and in the vanity of their mind and therefore they are called The Gentiles which knew not God 1 Thess 4.5 1 Thess 4.5 And Gentiles in the flesh Ephes 2.11 Eph. 2.11 And said to be without Christ without promise without covenant yea to be without hope Ephes 2.12 Eph. 2.12 For being without Christ who is our hope they must needs bee without hope also We may see in the Scripture how that during all the time of the old Testament all the holy things of God by which life and salvation are conveyed are appropriated to the Jewes alone The law is called their Law John 8.17 John 8.17 And the inheritance of the children of Jacob Deut. 33.4 Deut. 33.4 To them were committed the Oraccles of God Rom. 3.2 Rom. 3.2 To them pertained the covenants and the promises c. Rom. 9.4 Rom 9.4 Thence also the Gospel in the first dispensation of it was promised unto them and also preached unto them and from them came to the Gentiles Salvation is from the Jews Ioh. 4. Hence also the spirituall things of the Gospel are called their spirituall things Rom. 15.27 Rom. 15 17. The calling of the Gentiles was such a mystery to the Jews though beleevers that when Peter preached to Cornelius and his family they contend earnestly with Peter about it Acts 11.2 Acts 11.2 And the Apostle himselfe durst not adventure to goe unto them till confirmed in the thing by vision and voyce from heaven The Jewes before Christs comming were the onely people of God except some few gleanings of the rest of the nations as the first fruits of the rest that should be called The Jews onely were the children the Gentiles were counted but as swine and dogges as our Saviour calls the Syrophanician woman Matth. 15. Matth. 15. The Jewes were the righteous Nation Exod. 19.6 Exod. 19.6 The Gentiles called Sinners of the Gentiles Gal. 2. Gal. 2. They were carried to serve dumb Idols in stead of the true and living God yea they sacrificed to Devils and not to God 1 Cor. 10.20 1 Cor. 10.20 Thus before Christs comming in the flesh the covenant of grace was dispensed onely unto the Jewes but now it is published to every creature or is free so to be Matth. 28.19 Goe and preach to all nations c. Now it is made manifest though before it was kept secret Before God was known in Israel but now his name is great in all the world Rom. 16.25 26. The Gentiles that were farre off are now made nigh by the bloud of Christ Eph. 2.13 Ephes 2.13 Hence also saith the Apostle Rom. 3.29 Hee is the God of the Gentiles also and not of the Jewes onely The covenant is now revealed unto all Quest When began the separation between Jew and Gentile Answer It was foretold by Noah Gen. 9.27 Gen. 9.27 God shall inlarge Japhet and he shall dwell in the tents of Shem but the accomplishment of it was long after and that in two degrees First the foundation of it was laid in Abrahams calling out of Vr where hee worshipped strange Gods Joshuah 24.2 into the land of Canaan Secondly the full accomplishment of it was at the bringing up of the children of Israel out of Egypt when he gave them the ceremoniall law When Abraham was brought forth of Vr then was the foundation laid of that partition wall and when God brought them forth of Egypt then was the wall fully finished and set up Quest How long continued this separation Answer This separation lasted till the time of Christs ascension and therefore it is that though Christ came and preached the Gospel of peace amongst men yet he did it only to the Jewes as he speaks Matth. 15.24 Matth. 15.24 I am not sent but to the lost sheep of the house of Israel Thence also is Christ called a Minister of Circumcision Rom. 15.8 But afterward Paul calls himselfe a Minister of the Gentiles Rom. 15.8 Rom. 15.8 This separation lasted long from Abrahams calling to Christs ascension was about a thousand eight hundred yeares and from the Israelites going out of Egypt was above a thousand foure hundred yeares Why did not God reveale the covenant of his grace as generally before Christ as since Christs comming Quest It was so because it so pleased him Matth. 11. Answer It was his good will to reveale it to any And if any ask Why not to all It was to shew the freenesse of his grace in which he is not bound to any he may shew mercy where he will shew mercy Rom. 9.15 Rom 9.15 he may reveale his grace to whom he will and conceale it from whom hee will In the Jewes therefore whom God chose to manifest his grace unto the Lord would shew forth a pattern of his free election of grace chusing them rather then any other people On the contrary on the Gentiles hee would shew forth an example of his just rejection leaving them to deserved wrath Why did God at last reveale his covenant to the Gentiles Quest To make his grace and goodnesse the more conspicuous and Answer 1 glorious in extending it selfe to such a rejected and forsaken people Rom. 11.32 He hath shut up all under unbelief that he might have mercy upon all That God should look upon such a people as they were this setteth forth the riches of his grace more abundantly For the further glorifying of Christ that his Name should bee Answer 2 more glorified Psal 2.8 Psalm 2.8 Isai 66.19 To teach us a double lesson First Humility secondly Vse Thankfulnesse First Humility the doctrine of grace is revealed to us that were Gentiles in the flesh without Christ without hope wee were aliens an abject a base and rejected people not the posterity of Abraham or Isaac Let us remember our base estate remember the rock whence we were hewen the wild nature of that Olive which wee grew upon and let this make us humble and lowly in our own eyes We are ready to think we are the onely people If we begin to be arrogant then call to minde what we were strangers from God and aliens from the Common-wealth of Israel This we had need to remember our selves of Paul thought it needfull to put the Ephesians in mind of it Ephes 2.11 Ephes 2.11 and the Romans cap. 11. and the Corinthians 1 Cor. 6.11 there is the same spirit in us we had need therefore to looke back to what we were that so we may not be high minded but feare least for our pride and unprofitablenesse we be left in the same estate we were in Secondly Thankfulnesse unto God that whereas our Fathers sate in darknesse for many hundred yeares
Covenants about childrens toyes and light matters but such as concerne the welfare of the Kingdome so when the great Monarch of heaven and earth enters into Covenant with us it is about the great things of our salvation the great things of heaven yea of God himselfe The Covenant is full of blessings it is a rich store-house replenished with all manner of blessings It is not dry nor barren but like the fat Olive or fruitfull Vine the fruit whereof cheares the heart of God and man God himselfe is delighted in the communication of his grace to his people and they are delighted with the participation of his grace from him The Covenant is a tree of life to those that feed upon it they shall live for ever It is a Well of salvation Isai 12.3 Isai 12.3 It 's a fountaine of good things to satisfie every thirstie soule Zach. 13.1 Zach. 13.1 It is a treasure full of goods as Deut. 28.12 Here is unsearchable riches in this Covenant which can never be emptied nor come to an end Our finite narrow understandings can never apprehend the infinite grace this Covenant containes no more then an egge-shell is able to containe the water of the whole Sea Yet it is not in vaine to consider them as wee are able to expresse them though they be above that which we are able to speake or thinke As Moses though he could not see Gods face nor discerne his glory to the full yet he was permitted to see his back parts so we may take a little view of the blessings promised though the full cannot be seene As in a Map we have the bounds of a Lordship set forth the rivers woods meadowes pastures c. these are seen darkly in the Map but they are nothing to that when they are seen in their own beautie and greennesse to see the silver streames in the rivers the beautifull woods the large medowes fat pastures and goodly orchards which are farre more excellent in themselves then when they are seene in the Map So we can shew you but a little Map of those glorious things which the Covenant containes but by that little that you doe see you may be raised up to the consideration of the things that are not seene but are to be revealed in due time Now the blessings of the Covenant are infolded and wrapped up in the promises of it every promise of Grace containing a blessing in it as every threatning of the Law contains a curse They are now infolded in the promise the time of unfolding is not yet come The time of full discovery is when the heavens come to be folded up Heb. 1.12 Heb. 1.12 then the promises shall be unfolden and then wee shall fully see the blessings of the Covenant Wee have now a right and interest in them which is safe and sure but as yet we have them but by promise onely and therefore it is that the termes of Covenant and promise are taken for the same Eph. 2.12 Ephes 2.12 Rom. 9.5 Hence also we are said to be heires in hope of eternall life Tit. 3.7 Titus 3.7 not in present possession but in hope Therefore if wee would see what are the blessings of the Covenant we must looke into the promises Now the promises and blessings of the Covenant are of two sorts First of things spirituall and eternall Secondly of things temporall that concerne this outward life The spirituall blessings of the Covenant are chiefly comprehended in these places of Scripture Jer. 31.31.33 Jer 31.31.33 This shall be my Covenant saith the Lord after those dayes I will put my Law in their hearts and I will be their God and they shall be my people And they shall teach no more every man his neighbour saying Know the Lord for they shall all know me from the least of them to the greatest of them for I will forgive their iniquitie and remember their sinne no more So Ezek. 36.25 26 27 28. Ezek. 36.25 26 27 28. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you A new heart also will I give you c. So also Jerem. 32.38 39 40. They shall be my people and I will be their God and I will give them one heart c. Gen. 17.7 Gen. 17.7 I will be a God unto thee and thy seed These places compared together with such other doe expresse the summe of all the great things promised in the Covenant First Here is that great promise I will be your God and you shall be my people Secondly But if any say Alas how can God be a God unto me so sinfull as I am that have sinned provoked him as I have done therefore to take away this God saith that shall not hinder I will forgive your iniquities and remember them no more Thirdly But if the soule say further that though God should take all my former sinnes away and pardon them yet I have such a sinfull wretched nature in me that I shall breake out into new sinnes against him and bring a new guiltinesse upon my selfe The Lord removes and takes away this also and promiseth that he will renew our natures and give us hearts of flesh he will wash us from our filthinesse and write his law in our hearts and inable us to keepe his Statutes c. Fourthly But because some may yet say Though God should doe all this for me yet such is my infirmitie and weaknesse that I shall depart againe from the Lord I shall never hold out Therefore the Lord makes answer to this also and tells us that he will never depart away from us and that he will put such a feare of him into our hearts that wee shall never depart from him Jer. 32.40 To begin with the first which is the great promise of the Covenant I will be thy God Gen. 17.7 Gen. 17.7 Jer. 31.33 Jer. 31.33 This is set in the midst of the promises as the heart in the midst of the body to communicate life to all the rest of the members This promise hath influence into all the rest As Christ speaking of the Commandements of the Law calls that commandement of loving the Lord with all our heart the great Commandement so may this be called the great promise of the new-Covenant It is as great as God is He is an infinite God the heaven of heavens is not able to contain him Yet this promise containes him God shuts up himselfe in it I will be your God 1. Here is sufficiency It is a promise of infinite worth an overflowing blessing a rich possession an hid treasure which none can rightly value It was a great promise that Balak made to Balaam Numb 22.17 Numb 22.17 I will promote thee to great honour A greater which Ahâ—suerus made to Esther cap. 5.6 That he would give her the halfe of his kingdome A
greater then that which was made to Christ Mat. 4. if he that made it had been able to have performed it But this promise passeth them all If wee had a promise of an hundred worlds or of ten heavens this is more then all When God said to Abraham I will be thy God what could he give or say more As Heb. 6.13 God having no greater to sweare by swore by himselfe so God being minded to doe great things for his people and having no greater thing to give giveth them himselfe well therefore might the Apostle 2 Pet. 1. 2 Pet. 1. looking at these promises call them exceeding great and precious promises This is the greatest promise that ever was made or can be made to any creature Angels or men Herein God giveth himselfe to be wholly ours all his glory power wisdome goodnesse grace holinesse mercy kindnesse all is ours for the good of his people that are in Covenant with him Quantus quantus est he is all ours Hence saith the Lord to Moses Exod. 33.19 Exod. 33.19 I will make all my goodnesse to passe before thee And the Apostle 1 Cor. 3.19 All things are yours and all shut up in this I will be thy God When a man taketh a wife into the Covenant of marriage with him what ever he is he is wholly hers he gives himselfe and that which he hath to her so when the mightie God of heaven and earth taketh his people into covenant with him he is an husband to them and marries them to himselfe and therefore what ever he is in the glory and excellency of his nature it is all for the good and comfort of his people Consider God essentially or personally all is theirs God in his essence and glorious attributes communicates himselfe to them for their good And God personally considered as Father Sonne and Holy-Ghost they all enter into Covenant with us Isai 54.5 The Father enters into a Covenant with us he promises to be a Father to us 2 Cor. 6.17 Hence saith the Lord Exod. 4.22 Exod. 4.22 Israel is my sonne my first-borne and Jer. 31.9.20 Jer. 31.9.20 Is Ephraim my deare sonne is he my pleasant childe The Lord speaketh as though he were fond of his children delighting in them as Psal 147.11 Psal 147.11 pitying of them Psal 103.13 As a Father hath a care for his children to lay up something for them so the Lord hath a care to provide both heavenly and earthly inheritance for his children he hath a care to nurture and instruct them in his wayes Deut. 32.10 Deut. 32.10 2. Christ the Sonne is in Covenant with us and speakes to us as Isai 43.1 Isai 43.1 Thou art mine and Hosea 13.14 I will redeeme them I will ransome them O death I will be thy death Thou hast destroyed my people but I will destroy thee There is the Covenant of the Sonne with us He brings us back to his Father from whose presence we were banished and sets us before his face for ever He undertakes with us to take up all Controversies which may fall between God and us He promiseth to restore us to the Adoption of sonnes and not onely to the title but also to the inheritance of sonnes that wee might be where he is Joh. 17.24 3. The Holy Ghost makes a Covenant with us as Heb. 10.15 16. Heb. 10.15 16 Whereof the Holy Ghost also is a witnes to us testifying of this Covenant which he makes with us For after that he had said before This is the Covenant that I will make with them I will put my Law into their hearts and in their minds will I write them c. Though the Father be implyed in it yet here is the proper worke of the Holy Ghost What the Father hath purposed to his people from all eternitie and the Sonne hath purchased for them in time that the Holy Ghost effects in them He applyes the bloud of Christ for the remission of sinnes he writes the law in our hearts he teacheth us he washeth us from our filthinesse and comforteth us in our sadnes supports us in our faintings and guides us in our wandrings He that effects these things for us is there said to make a Covenant with us Thus God personally considered Father Sonne and Holy Ghost are in Covenant with us 2. As there is sufficiency in this promise so also a propriety to all the faithfull Therefore it is said not onely I will be God but I will be thy God and so every faithfull soule may say God is my God 1. They have a right in him 2. They have a possession of him First They have a right in him The name God in the promise is a name or title of relation as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir which signifie not onely a man in generall but a man with speciall relation to such a woman as he hath by Covenant betrothed to himselfe So here the name God it notes forth the relation in which God stands to us Hence it is said he is not ashamed to be called their God Heb. 11.16 Therefore when he had made a Covenant with Abraham he called himselfe the God of Abraham and afterwards the God of Isaac the God of Jacob the God of Israel As a woman may say of him to whom shee is married this man is my husband so may every faithfull soule say of the Lord he is my God Secondly They have possession of him He doth impart and communicate himselfe unto them in his holinesse in his mercy in his truth in the sense of his grace and goodnesse He doth not onely shew himselfe unto them but communicate himselfe unto them Hence it is said 1 Joh. 1.3 1 Joh. 1.3 Wee have fellowship with the Father c. and Christ is said to come and sup with them Rev. 3.20 Rev. 3.20 and to kisse them with the kisses of his mouth Cant. 1.1 2. And to be neare to them in all that they call upon him for Deut. 4.7 Deut. 4.7 It is true we have here but the first fruits the earnest peny a little part of that fulnesse which shall be revealed because we live by faith and by promise more then by sense and sight And thence it is that sometimes Gods owne people seeme to feele God departed from them as Isa 45.15 Isai 45.15 65.15 Yet they enjoy God still even in such desertions First In regard of his Grace pardoning their failings Secondly In his power sustaining Thirdly In his grace sanctifying them Fourthly In all these they have a sure pledge of a more full communion with him when the fulnesse of time is come Reason The reason why the Lord promiseth to give himselfe to his people is because a reasonable creature can be made blessed no other way then by enjoying of God himself It is not all the other things of the world that can make man happy but onely
the fruition of the blessed God Vse 1 This may let us see the abundant grace of God towards us in this promise of the covenant that hee is pleased to become our God this may be the wonder of the whole world that which Heaven Earth Angels and Men may stand astonied at that the high God should enter into a covenant with us to become our God There are divers things that manifest the riches of grace in this blessing First it we consider what it is that is given it is no lesse then the great mighty and infinite God Secondly unto whom he hath given himselfe even to us a generation of sinfull men the wretched children of apostatizing Adam that he should give himselfe to us though we had forsaken him and cast him off this is wonderfull grace It was no small thing that the Lord would at first enter into covenant with Adam though carrying upon him then the lively image and representation of Gods holinesse yet this was lesse wonderfull a righteous God to be in covenant with righteous man the holy God to be in covenant with man indued with the like holinesse But this is the wonder of grace that the just and holy God should enter into covenant with and communicate himselfe to such sinfull polluted loathsome and unclean creatures as the sonnes of men be We might justly have been left to the God of this world 2 Cor. 4.4 2 Cor. 4.4 because we had preferred him before the true God But God is pleased to give himselfe to us to become our God This Angels may stand and wonder at here is infinite grace Justice can lay no claim to this blessing well therefore mâ—y we say unto it Grace Grace Thirdly it is more grace still because his entring into this covenant with us his bestowing of this grace is of himselfe onely of his own good will and pleasure without our seeking or enquiring for him Indeed before wee get full interest in the covenant we are glad to seek and sue but the Lord begins and offers himself unto us as 2 Cor. 6.17 2 Cor 6.17 Come out from amongst them saith the Lord and I will be a Father unto you Men seek not after God as Psalm 14.2 but the Lord takes them by the hand and saith as Psalm 81.11 12. O Israel I will bee thy God So also he tells his people Ezek. 16.6 8. that when they lay in their bloud them he said unto them Live and sware unto them and entred into a covenant with them And yet here is more grace stil unto those that God enters into covenant with in that he is not the God of the whole world but of a remnant a little handful of people whom God hath chosen Out of the whole masse of sinfull men the Lord picks out a few base poore despised ones things of no account as 1 Cor. 1.27 28. and gives himselfe to such passing by those that count themselves Gods in comparison of other men passes by Saul that sits on the throne and chuses David that followeth the sheep here is the grace of the covenant this may cause us to wonder and say as Judas John 14.22 What is the cause that thou wilt shew thy self to us and not to the world To teach us all that doe heare of the covenant and of the rich Vse 2 and abundant blessing that is enjoyed thereby to give up our selves wholly and onely unto God who hath given himselfe wholly and onely to those that are in covenant with him Mete unto God as hee metes to you As hee maketh a covenant with you to give himself wholly to you so doe you devote and consecrate your selves your wit strength gifts and all to be wholly for him Doe not as the Israelites Psalm 81. God offered himselfe to them but they would have none of him God is a God to us and not to the world let us be a people unto him and not to the world The covenant between God and us must bee as the covenant between man and wife Hosea 3.3 Thou shalt be for me and I will be for thee The Lord takes it ill when as Isai 57.8 his people run after other lovers and commit fornication with Idols and with the world Live therefore unto him who lives and works all things for us and for our salvation To teach us in all our straits and necessities to flie unto this Vse 3 covenant that the Lord hath made with us to claim the right and interest that we have in him and to look unto him for succour in all the distresses that we meet withall Goe unto him and say Thou art our God now we stand in need of thy help all creatures cannot yeeld it doe not thou therefore faile us Look unto this promise I will be a God unto thee This course the Church taketh Isai 63.15.16 Isai 63.15.16 and by vertue of his covenant they plead for mercy in their great misery Doubtlesse thou art our Father look down c. This also the Church pleads with God in time of famine Jer. 14.21 Jerem. 14.21 Break not covenant with us it is thou the Lord our God that must give rain c. This is a sweet plea for every child of God to plead with the Lord by Vse 4 To teach us how we ought to walk in an holy fellowship with God without estrangednesse seeing he hath made a covenant with us and given himselfe to us Take heed of causing estrangednesse between God and us As friends that are in covenant the one with the other are carefull to shun all offences whereby they might grieve one another or cause any alienation of affection between them so should it be with us God doth nothing to grieve us he deales lovingly kindly and mercifully with us and therefore expostulates with his people Micah 6.3 Wherein have I grieved thee Lay against me the matter of accusation Oh that we could say the like unto him But let us labour so to walk in all holy fellowship and care to please him in reverence and feare of him that we may not doe any thing but that which is acceptable in his sight It may also direct us how to walk towards every person in the Trinity seeing they all enter into covenant with us Let us carry our selves to the Father as children in feare of him with faith depending upon him walk before him in child-like obedience Let us labour to honour the Son who hath abased himselfe to redeem us unto himselfe 1 Cor. 6. last 1 Cor. 6. last And seeing the holy Ghost is our Sanctifier and Comforter labour to walk as the Temples of the holy Ghost keeping our vessels in holinesse and honour that he may delight to dwell in us and take heed of grieving the holy Spirit of God whereby you are sealed to the day of redemption and submit your selves to his gracious directions in all things Vse 5 A ground of infinite comfort
to every faithfull soule thou mayst say the Lord is my God hee is my own It is somewhat to say we have an house of our own necessaries of our own bread of our own to eat cloathes of our own to put on so as wee need not goe to others to supply our wants but what a blessing is this that the soul may say I have a God of mine own God is my God It is the misery of the men of the world that they are forced to speak of God as of the God of another people as Laban Gen. 31.29 The God of your Fathers and Pharaoh Exod. 10.16 Pray to the Lord your God c. They cannot speak of God as their own God But this is the felicity of the people of God that they can challenge an interest in God and say as David Psalm 63.1 Psalm 63.1 O God thou art my God This is more then if we could say as Psal 50.10 11. Psalm 50.10 11. That all the beasts upon a thousand mountaines are mine Value therefore this blessing The greater God is in himselfe the greater blessing and consolation it is to us he being wholly ours All the nations of the earth are as the drop of a bucket unto him yea as nothing Isai 40.12.15 17. All the great things which the world admires at and gazes upon they are all nothing in comparison of him And therefore God being so infinite what an infinite blessing is it to have him for our God In Gen. 15. Gen. 15. Abraham asketh God Lord what wilt thou give mee The Lord answers him I will give thee my selfe take me as thine use me as thine The same he speaks of every faithfull child of Abraham Vse me and acknowledge me and all my power Grace and mercy and kindnesse as thine own See how David was affected with this 1 Chro. 17.20 21 22.24 Thus we have taken a little view of this great blessing of the covenant I will be a God unto thee But because this is the main and principall Promise of the covenant being Substantia foederis as Junius call it Anima foederis as Paraeus Caput foederis as Musculus calls it therefore we will a little further sift into this promise and see what it may contain within the bowels of it Now if we would know what this implies when the Lord sayes I will be God unto thee wee must first consider what it is to be God and then we shall see what it is that he promiseth to be God unto us Now to be God implies these three things 1. To bee All-sufficient both to his own Being and Blessednesse and to the blessednesse of the creature 2. To have all that blessednesse and sufficiency that is in him from himselfe and not from another 3. To be God over all to have dominion and soveraignty over all as Rom. 9. To apply these things to the point in hand That God will be a God to us implies these three things 1. That he will be an All-sufficient God to us 2. That he will be all this good to us from himself and from no other 3. That he will be God over us to bring us again under the first dominion as Micah 4.8 Micah 4.8 to rule over us and govern us according to his will First for the first that God will be an All-sufficient God to us this is a part of his covenant that he will be to us a full blessing so as that we shall bee wanting in nothing that is good for us Hence it is Gen. 17.7 that when God tells Abraham He will be his God and the God of his seed if Abraham should now ask what that is saith God verse 1. I am God All-sufficient and also my goodnesse and sufficiency is thine I will bee enough to thee thou shalt need no more Hence also is that in Jeremy 31.14 I will satiate your soule with fatnesse and my people shall be satisfied with goodnesse saith the Lord. God is enough to them that are his Reason Because he is sufficient to his own blessednesse and therefore much more unto ours He needs no creature to adde unto him The greater any one is in state and dignity the more he stands in need of Psalm 16.3 to be a sufficient fulnesse unto him That is too little for a Prince which is enough for a private man Now God is the most excellent Being and therefore that which is sufficient for himselfe must needs much more be so for us That water which fills the sâ—a will much more fill a cup and therefore said David when he enjoyed God My cup runneth over Psal 23. Thirdly because what ever good is in the creature is more eminently and abundantly in God himselfe hee is the Fountain and they are the Cisterns What ever good is in Angels or Men or other creatures is more abundantly in God And therefore if all the good of all creatures joyned together were able to satisfie and to be sufficient for a man as we would think it were then is God much more Thirdly there is in God a sutablenesse to the desires of the soul of man It is the happinesse of the creature to have a thing suitable to it Now the soule being made after the Image of God it is best satisfied with God and nothing else can satisfie it As no creature satisfied Adam till Eve was made that was suitable to him Similitude breeds content The soul is a spirit and dâ—sires spirituall things Now God is a Spirit Again the soule is of an intelligâ—nt nature reaching after the knowledge of high and hidden things Now God is light and wisdome to sati fie the soule in this by filling it with light by the knowledge of himselfe Again the soule is an immortall substance which dies not and the desires of it are immortall So is God therein satisfying our soules dâ—sires Fourthly if God be our God then all the creatures are ours and for our good If God bee ours then all that is his is ours now all the creatures are his Hence saith the Apostle 1 Cor. 3. end All things are yours As when a virgin marrieth a Prince his riches glory and all are for her good So God having taken us into covenant with himselfe all that hee is and hath is for our comfort and blessednesse As God is able thus to be an All-sufficient God to us so he will be to those that are his First because it is the nature of goodnesse to bee communicative of it self and therefore God being good he will let out himself unto his people He cannot satisfie himself unlesse he doe it Secondly the Lords end in taking us into covenant with himselfe is to make us an happy and blessed people which wee cannot be but onely by the enjoyment of God himself blessednesse standing in a confluence of all good which cannot be found but in God alone There is in man himselfe nothing but vanity and misery he
was at first full of grace and goodnesse an Image of the blessed God but now he is become a spectacle of misery So all other things under the Sun are to him turned to vanity and vexation of spirit As a deale of wind in the body doth not refresh it but gripe and pain it so all the windy comforts of the world cannot satisfie but rather trouble us till we recover our fellowship with God As we lost our felicity in losing God so we must recover it again by recovering him Therefore wee find in experience that the soule never finds setled test till it come to rest in God As the Bee goes from flower to flower because there is not full contentment to be found in any one so the soulâ— from creature to creature til it comes to God Hence the Lord is called the rest of the soule Psalm 116.7 And this the Lord knowing that the soule cannot find rest any where else but in him therefore he will communicate himself to them this being his end to make the creature blâ—ssed by enjoying of him Consider how God is an All-sufficient God to us in two respects First in respect of all our occasions and necessities whatever our case be It 's Gods prerogative alone to be an universal good The things of the world can help but against some one thing bread against hunger drink against thirst cloathes against cold and nakednesse houses against wind and weather friends against solitarinesse riches against poverty Physick against sicknesse c. But God is an All-sufficient good he supplies all the necessities of his people he is all in all to them he is habitation to them he is life c. he doth good to the inward and outward man his grace is sufficient to help all the defects of the soule Look upon the guilt of sinne there is abundant grace to pardon Are our infirmities many there is power in Gods grace to heale them Are our corruptions strong the power of Gods Spirit can overcome them and make us able to keep his Statutes and Judgements and to doe them Are our consciences disquieted and our peace broken His joy is able to make us rejoyce with joy unspeakable and glorious Again his sufficiency extends also to the body all the welfare of the outward man is laid up in God he is the God of our life Psal 42.8 Psalm 42.8 and the strength of our life Psal 27.1 Psalm 27.1 He is a quickning spirit 1 Cor. 15.45 1 Cor. 15.45 which though it be true in regard of the inward man which he doth also quicken by his Spirit and grace yet it is there spoken of the outward man of the body which the Lord shall quicken after death and doth now keep alive by his power For in him we live and move and have our being Acts 17.28 Acts 17.28 When God formed the body at first out of the dust whence had it life Not from it selfe nor from any creature God breathed into him the breath of life and so he still keeps the breath in our nostrils and upholds our soule in life or else we should presently return to dust Secondly God is an all-sufficient good in respect of all times and seasons both for this life and the life to come Other things serve but in their seasons as it was said of David that he served his time so doe the things of this life but they continue not our health and strength are with us in youth but they stay not The flowers give their smell in the spring but by and by they are withered and gone The Sunne gives light in the day time but hides it selfe in the night cloathes keep us warme but they wear away But God is a lasting yea and an everlasting good He is God and changeth not and therefore is called God from everlasting to everlasting Psal 90.2 In a word he is sufficient First to save us from all evill and thence hee is said to bee a Wall of fire round about his people Zach. 2.8 So also a Cloud against the heat a Shield and Buckler against the Sword c. an all-sufficient protection to his people against all evill Secondly an all-sufficient good to communicate all blessings to us which we stand in need of therefore hee promises to open his good treasure Deut. 28.11.12 And hee tells Abraham when hee enters into covenant with him that he will be his exceeding great reward I will be all things to thee Hence the Lord is called a Sunne Psalm 84. that as the Sun is the cause of all fruitfulnesse to the earth bringeth forth corn grasse and hearbs and withall cherishes them so the Lord by the influence of his grace and goodnesse bringeth forth something out of every creature for the good and comfort of his people Thirdly he is able to make up all our losses whatever wee have forgone for his Names sake and his Gospels we shall have an hundred fold more either in the same kind or in contentation or inward peace of conscience Thus the Prophet tells Amaziah 2 Chron. 25. when he asked what he should doe for the hundred talents saith the Prophet The Lord is able to give thee more then this Have we with Abraham forsaken our native countrey and our kindred The Lord is able to make up all Fourthly He is sufficient to work for us and by us what ever we desire according to his will What ever enterprise wee have in hand or goe about though wee have mountaines against us as Zach. 4.7 yet the Lord can make them plains and work all our works for us Have we any grace to bee wrought in us Hee can make all grace to abound in us He hath abundance of spirit Heb. 13.21 and can work both will and deed Thus you see that God is every way sufficient to his people Vse 1 This may let us see both the cause and cure of those manifold discontents that we meet withall in our daily course troubled we are on every side nothing satisfies the unsatiable desires of our hearts but when we have the things we sought at Gods hand yet we are discontented The reason of all is because we doe not injoy God we doe not live upon him wee doe not possesse nor improve our interest in him We pore upon the Creature and place our rest there and so misse of our expectation If we did injoy God in our daily conversation wee might finde a sufficiency and contentment in every estate as Paul did Phil. 4.13 Phil. 4.13 2 Cor. 6.10 as having nothing and yet possessing all things He lived to God and enjoyed him and he was an all-sufficient good to him Wee may injoy God in any condition in the meanest as well as the greatest in the poorest as well as the richest Nothing can separate us from God but sin alone God will goe into a wildernesse into a prison into a low condition with his people and he
were mighty and the people of God thought it impossible that they should be redeemed out of Captivitie God taketh a resemblance from the worke of Creation and applyes it to the worke of their redemption that as he stretched out the heavens alone and spread abroad the earth by himselfe so by himselfe alone he would worke out salvation for his people So Isai 59.16 Isai 59.16 God speaketh like a man that looketh that others should come and helpe him but none came therefore his owne arme brought salvation and sustained his people Israel The Lord alone will be a sufficient blessing to his people Hence Isai 45.7 Isai 45.7 The Lord saith that he formes light and creates darknesse he makes peace and creates evill Sometimes God so creates evill that if it be asked whence it comes or what is the originall of it we must answer as Isai 47.11 we cannot tell whence it cometh but onely from the Lords immediate hand The Lord makes it evident that it cometh from him that men are forced to say as Jehoram 2 Kings 6.33 2 King 6.33 This evill is of the Lord or as the Magicians Exod. 8.19 This is no other but the finger of God So on the contrary the Lord so workes from himselfe in the communicating of his goodnesse and mercy to his people that they may see and plainly perceive that it is the immediate hand of God that hath wrought all This may be made manifest both first in the want of outward meanes and secondly in the injoyment of them First In the want of meanes here God steps in and makes a supply and becomes all things unto his people sometimes God withholds from his people the meanes of life and yet they live that it may appeare that our life is not in the meanes but in God that he is our life and the length of our dayes as Deut. 30.20 Deut. 30.20 And that in him we live and move and have our being Acts 17. Thus Moses when he had neither bread nor water for fortie dayes yet he lived and was as strong as though he had daily eaten his appointed food So also was it with Elijah and our Saviour Christ Mat. 4.2 So also with the people of Israel God suffered them to be hungry and yet they did not famish that it might appeare that man lives not by bread onely but by every word of God Deut. 8.3 Hence is that in Isai 41.17 18.20 Isai 41.17 18.20 The Lord will open rivers in the high places and fountaines in the valleyes for the poore and needy c. And for what end will the Lord doe this that they may know and consider that the hand of the Lord hath done this c. Thus was the Lord good to the Israelites in the wildernesse he was all things to them First they had no setled habitation but the Lord was an habitation unto them Psal 90.1 Psal 90.1 Againe they had no ordinary bread for fortie yeares together and yet they were preserved alive that they might know that the Lord was the God of their welfare as Moses saith Deut. 29.6 Deut. 29.6 Againe they had no meanes of renewing their cloathing and yet they wanted not as Deut. 29.5 Their cloathes waxed not old upon them nor their shooes upon their feet Againe they were often to journey and travell by night as well as by day and they knew not one foot of the way they should goe therefore the Lord himselfe was a guide unto them He went before them by day in a pillar of a cloud and in a pillar of fire by night Exod. 13.21 Exod. 13.21 Therein the Lord fulfilled that which he speakes Isai 48.17 Isai 48.17 I the Lord thy redeemer lead thee in the way wherein thou shouldest goe Hence is that in Deut. 32.10.12 The Lord alone led him and there was no strange God with him He alone provided for them he alone fed them he alone conducted them he alone did all for them As it is thus in temporall benefits so also in spirituall blessings the Lord is from himselfe all in all unto his people In Ezek. 11.16 Ezek. 11.16 the Lord tells them that he would carry them into captivitie and now lest they should be discouraged for want of the Temple and Ordinances therefore the Lord promises that he will be a Sanctuary unto them he will supply unto them the want of publique ordinances from himselfe Hence is that in Isai 54.17 Isai 54.17 it is said that they shall be taught of God and Rom. 8.26 Rom. 8.26 that the spirit helpes the infirmities of Gods people when the servants of God would pray but they cannot the Spirit himselfe maketh up their wants and fills their hearts with groanes which pierce the heavens So when they are to speake before the adversaries of Gods truth and they know not how to answer then the Lord puts an answer into their mouthes as Mat. 10.20 Mat. 10.20 So also in the preaching of the Word the Lord himselfe puts words into the mouthes of his servants that whereas they may say as Moses Exod. 4.10 I am of a stammering tongue and cannot speake or as Jer. cap. 1.6 I am a childe c. yet the Lord is a mouth unto them and they speake words not which mans wisdome teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 1 Cor. 2.13 that they which heare them are forced to say God is in you of a truth So also in the comfort and peace that God giveth unto his servants he giveth it not as the world giveth by abundance of earthly comforts and outward prosperitie but when all things threaten trouble yet then he gives peace from himselfe Joh. 14.27 Joh. 14.27 Secondly Consider how God is all to his people from himselfe even in the possession enjoyment of his good blessings sometimes the Lord continues to us the meanes of life and yet so workes and orders all that the benefit and blessing is evidently seene to come not from them but from the Lord alone And this he maketh to appeare divers wayes First Sometimes God lets us enjoy the creature and yet wee want the blessing for a season till he command a blessing to come Sometimes we have raine but not the raine of blessing yet afterwards he causeth it to come in mercy and to become a blessing The Sunne shineth in the firmament but we want the heat of it the warmth and quickning power of it is withheld to let us see that it is not the Sunne but the Lord by which we doe enjoy the blessing We cast our seed into the ground but it doth not prosper afterward it growes and flourisheth Sometimes we carry out much and bring in little what is the reason It is to let us see the truth of that 1 Cor. 3.7 1 Cor. 3.7 that it is the Lord which giveth the increase Sometimes we carry out little and bring in
great increase as Zach. 8.10.12 The reason is it is the Lord who giveth us to possesse all things Secondly Sometimes the Lord gives us the meanes by which we live but it is in such a strange and unwonted manner and way that the hand of God is as evidently seene in the giving of the meanes as if he had upholden our life without meanes Thus Exod. 16.12 Exod. 16.12 the Israelites had a kinde of bread in the wildernesse but it was in such a strange and miraculous manner as though they had lived fortie yeares without any food The usuall way by which we have bread is out of the earth according to that in Psal 104.14 Psal 104.14 But the bread by which God fed them was bread from heaven Psal 105.40 As if God had made heaven a garner or store-house to lay up Corne for the necessities of his people So Elijah was fed with bread and flesh which are ordinary food but the meanes by which he had them were as strange as though he had lived without them God appointed the Ravens there to feed him 1 Kings 17.4 Thirdly Sometimes God gives some meanes to his people to enjoy but the meanes are weake and feeble and unable to worke for our good and comfort without a speciall blessing from himselfe Here therefore the Lord comes in and puts his own strength to the weaknesse of the meanes and makes them worke for us aboundantly above that which we could expect or thinke Thus when Daniel refused to eat the Kings meat and chose pulse thin grewel or hearbs or such course stuffe yet his countenance was better liking then they that did eat of the Kings meat their well liking came not from the meat but from an extraordinary blessing that came from God Dan. 1. Dan. 1. So Gideon must have Souldiers and weapons of warre and yet such a small company and weake furniture that Israel must be forced to say I have not wrought salvation for my selfe but it is the Lord that hath done it So it is in spirituall meanes God sometimes gives but weake meanes to a people in comparison of what others doe enjoy yet many are turned to God by their ministry As by the sound of the trumpets of Rammes hornes the walles of Jericho fell downe so by the ministry of weake man the Lord throwes downe the strong hold of Satans kingdome to the end that the excellency of the power may appeare to be of God not of man 2 Cor. 4.7 2 Cor. 4.7 Fourthly Againe sometimes the Lord increaseth and lengthens out the little and short provisions which he makes for his people so that by reason of the increase which it receiveth from God it is made as sufficient as if it were an hundred or thousand-fold more Thus with the woman of Sarepta 1 King 17.14 1 King 17.14 the Lord increased the meale in the barrell and the oyle in the cruse that it failed not till the day that the Lord sent raine upon the earth Thus it was also with the widow that was in debt 2 Kings 4.3 shee had nothing to pay withall but a pot of oyle yet the Lord so multiplyed it that there wanted not oyle till there wanted vessells to receive it The Lord sometimes causeth the little provisions which he maketh for his people so to last that they want not meat till they want bellyes to receive it Thus also it was with those five thousand that our Saviour fed with a few loaves Mat. 14. And so also with the Israelites in the Wildernesse Deut. 29.5 that when no supplies of cloathing could be made to them then the Lord made that suit of apparell upon their backe and those shooes which were upon their feet to continue this was by the blessing of the Lord. Fiftly Sometimes the Lord giveth the same meanes to one as to another But there is a great difference in the comfort and blessing which is injoyed by the one and by the other One hath food so hath another but one eates and is satisfied as the Lord promiseth that his people shall be Joel 2.26 Joel 2.26 the other eates and is not satisfied as he threatneth Hos 4.10 One is strengthned and growes strong to labour the other is impotent and feeble The Lord hereby shewes that the being satisfied and receiving strength is not from the meanes but from the blessing which he is pleased to communicate to his people from himselfe So it is also in the meanes of grace many people enjoy the same externall meanes the same ministry the same exhortation and promises some are thereby converted and turned unto God others remaine blind ignorant and carnall the reason is because that as the one seekes not unto God but onely unto man so man onely speakes to the one but to the other God speakes by his own Spirit and workes from himselfe over and above that which man doth or can doe Thus we see that both in the want and in the possession of the meanes the Lord is all to his people from himselfe Now the reasons why the Lord doth thus worke from himselfe are First for the glorifying of himselfe Secondly for the comfort of his people For the glorifying of himselfe to make his goodnesse and sufficiency Reason 1 the more to appeare to his people that they may know that he is not as man tyed to meanes or to the greatnesse and power of them but he is an all-sufficient God and therefore should give him all the praise and for this very end doth the Lord sometimes bring his servants into straits beyond the helpe of any creature that when they are brought forth it might appeare that it is the hand of the Lord that hath done it When as the Lord either puts us besides the meanes or cuts them short he doth in effect thus say to us I have hitherto wrought for you but it hath been by such and such meanes which have been as a vaile between me and you that you have not seene my power and goodnesse towards you so clearely but now I will shew my selfe more fully to you Now I will take away those things which though you counted helps to your selves yet are hindrances to hinder me that I cannot shew my selfe so familiarly to you I will now therefore lay them aside and by my selfe I will work for your good The Lord herein deales with his servants as Joseph did with his brethren Whilest he walked more strangely towards them and spake to them by an Interpreter so long he suffered his servants and as many as would to bee present he cared not how many were standing by but when hee meant to let them know that he was Joseph their brother when hee would open all his heart to them and let them see his abundant love then saith Joseph Cause every man to goe out from me Gen. 45.1 So it is here whiles the Lord comes to us by so many outward and ordinary means he
converseth with us but somewhat strangely speaking as by so many Interpreters by them to interpret his mind and will to us but when 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
Chron. 2.11 So because the Lord loveth his people that hee taketh into covenant with himselfe therefore he will be King over them to rule and govern them Hence the Prophet joynes these two together Isai 49.10 Isai 49.10 God that hath compassion upon them will lead them hee out of compassion taketh the guidance of his people upon himselfe When hee will manifâ—st his wrath against a people then hee suffers them to walk after their own wills but here is infinite grace and mercy when hee taketh them into his owne government Consider this in a few particulars First consider what power we are under by nature we are under the dominion of cruâ—ll tyrants Satan the God of this world is Lord over us and we are holden under his power who labours to make a prey of our souls Ephes 2.2 Ephes 2.2 Acts 26.18 Now what a blessed change is this to be brought from under his pâ—wer and to be translated under the government of the gracious God Secondly consider how unable we are to guide and governe our selves as Jer. 10.23 Jer. 10.23 It is not in man to guide his own way The best souls would wander into the way of eternall perdition if they were left unto themselves And therefore when the Lord will become our guide to lead us in the way of life what a benefit and mercy is it It is a benefit to a traveller that when he is ready to misse his way then he meets with a guide to direct him how much more when we are ready to misse the way to eternaâ—l life We are as sheep a foolish creature which is apt to wander and this David found Psal 119.178 Psa 119.178 and therefore prayes to the Lord to lead him Thirdly as wee are not able to guide our selves so there is no other creature that can guide us aright unto life as the Lord speaks Isa 51.18 There is none to guide her among all the sons which she hath brought forth c. They may perhâ—ps guide our feet but our hearts will bee erring and wandring still As the Israelites though they had Moses himselfe that great Prophet to guide them and shew them the good way yet they erred in their heaâ—ts Psal 95.10 Fourthly consider the peace accnmpanying and following the guidance of the Lord Jer. 6.16 Ask for the old paths saith the Loâ—d which is he good way and you shall find rest to your soules Who can expresse the sweet peace of the people of God when their hearts are framed to a willing obedience to the guidance and government of the Lord Whereas when they are led by themselves and their own hearts then there is nothing but confusion and disturbance It is a misery that cometh upon a people when God will not guide them but withdrawes his government over them When there was no King in Israel then they had many miseries many troubles much more is it so in spirituall regards when God leaves us to the wandrings of our own hearts how many miseries and sinnes are we subject unto This was their curse Rom. 1.24 Rom. 1.24 to be given up unto themselves and then they ran into all manner of wickednesse And this was the misery of the Gentiles Acts 14.17 Acts 14.17 that God suffered them to walk in their own wayes Hence the Church complains Isai 63. last Isai 63. last Wee are as they over whom thou never barest rule as it is in the old translation when they had complained before how they had erred from the wayes of God their hearts had been hardened from Gods feare now they shut up all in this Wee are as they over whom thâ—u never barest rule there is the misery they complaine of Or if wee read the words as the new translation renders them it is all one in effect We are thine therefore bow our hearts to the feare of thy Name They that is our adversaries as verse 18. are a people over whom thou never barest rule they are a forlorne and forsaken people this the Church lookes at as their enemies misery Therefore it is the blessing of the people of God when God will take them into his government Vse 1 Seeing this is one of the blessings of the Covenant of grace to have God above us and over us to guide and rule us this must teach us when we enter into Covenant with God not to count our condition then a state of libertie as if wee might then walke after our owne desires and wayes as if there were none to command us and rule over us Indeed there is a spirituall liberty from our enemies but there is subjection required to the Lord. Wee must not looke onely after gifts mercies kindnesses pardon and such tokens and pledges of grace but looke also for this to be under God and to set up him on high to be a God and Lord over us And let us not count this our misery but our blessednesse that wee are brought under his gracious government Herein the Lord sheweth his marvellous kindnesse that he will take the care of us Would wee not wonder to see such a Prince as Solomon to take his subjects children to tutour them and traine them up under him Now wee are but poore ants and worms upon earth but the Lord of heaven offereth to take the government of us upon himselfe This is infinite mercy whither would our unruly hearts carry us if he should leave us to our selves Who is there that hath any experience of the sinfull evills that are in his heart but will acknowledge this to be a benefit that the Lord should rule over him with an out-stretched arme If God leave Hezekiah but a little how is his heart lift up with pride so that he must have a Prophet sent to him on purpose to humble him If God leave David to himselfe to what evills is he not ready to fall And is there not the same spirit in us The more contrariety and opposition that there is in us to the will of God the greater mercy it is that he will be King over us Learne therefore to count it no small blessing and when God beginneth with us to over-rule the rebelliousnesse of our hearts and to bring â—hem into order take heed that we spurne not with the heele nor lift up our selves But let us humble our selves and submit our selves to him that he may take the guidance of us into his owne hands Heare the rod and kisse it and take it as a mercy that he is pleased to take the care of us to correct our wandrings and bring us back into the wayes of our owne peace Take heed of walking contrary lest he say to us as to the Israelites that he will reigne over us no more For tryall and examination whether we be a people in Covenant Vse 2 with God and have taken him to be our God For if God be our God then he must be God over us
and above us he must rule us and we must be ruled and governed by him How may we know that the Lord hath taken us into his government and that we are ruled by him alone Quest By these foure things we may know it First Where the Lord sets himselfe over a people Answ he frames them unto a willing and voluntary subjection unto him that they desire nothing more then to be under his government they count this their felicity that they have the Lord over them to governe them As the servants of Solomon were counted happie that they might stand before him and minister unto him so it is the happinesse of Gods people that they are under him and in subjection unto him The Lords government is not a Pharaoh-like tyranny to rule them with rigour and make them sigh and groane but it is a government of peace he rules them by love as he first winnes them by love He conquers them indeed by a mighty strong hand but withall he drawes them by the cords of love He overcometh our evill with the abundance of his goodnesse therefore his spirit though sometime it be called a spirit of power yet it is also a spirit of love joy and peace though the spirit put forth his power in vanquishing our enemies that held us in bondage yet it overcometh us by love making us to see what a blessed thing it is to have the Lord to be over us Thus when the Lord is in Covenant with a people they follow him not forcedly but as farre as they are sanctified by grace they submit willingly to his regiment Therefore those that can be drawne to nothing that is good but by compulsion and constraint it is a signe that they are not under the gracious government of the Lord God Secondly If God be God over us governing us by the government of his grace wee must yeeld him universall obedience in all things He must not be over us in one thing and under us in another but he must be over us in every thing Gods authoritie is cast away by refusing obedience to one Commandement as well as by refusing obedience unto all His authoritie is seene in one as well as in another And he that breaketh one doth in effect breake all as James 2.11 James 2.11 When God cometh to rule he cometh with power to cast downe every strong hold and every high thought that is exalted against the power of Christ He cometh to lay waste the whole kingdome of sinne all must downe not a stone left of that Babel The Lord will reigne in the whole soule he will have no God no King with him And therefore herein looke unto it if he be God over us he alone must rule over us and no other with him Consider whether Gods dominion hath its full extent in us whether there be not some corruption which thou desirest to be spared in Canst thou give up thy selfe wholly to the power of grace to be ruled by it Canst thou part with thy Absalom thy beloved lust and be content that God should set up his kingdome in thy whole soule Then is God over thee and thou in Covenant with him But if thou canst not submit that the life of some darling lust should goe if there be any sinne that is dearer to thee then to obey God if thou hast thy exceptions and reservations and wilt not yeeld universall obedience then art thou an alien from God and his Covenant God is no God unto thee nor art thou one of his people Thirdly Where the Lord governeth and setteth up his kingdome over the soule he carries and lifts up the heart to an higher pitch and above that which flesh and bloud could or would attaine unto And that both in the things themselves and the ends which they ayme at in them He makes a man undertake such things as his owne heart would refuse and turne from as Ezek. 3.14 Ezek. 3.14 he was very backward to preach to the Jewes and yet when he saw it was the Lords minde he submitted So Paul Rom. 15.20 Rom. 15.20 enforced himselfe to preach the Gospel yet it was not a constrained force but the love of Christ constrained him 2 Cor. 5. 2 Cor. 5. So Moses though at the first very loath to goe to Pharaoh yet when the power of grace prevailed in him he contends with Pharaoh as with his equall in the cause of God and would not yeeld to the fiercenes of the King not for an hoofe so though he fled from the serpent at the first fight yet at Gods commandement he taketh it up in his hand This also wee see in Abraham when he was commanded to sacrifice his owne sonne though he loved him yet he loved God more and therefore obeyed which nature alone could never have done In all these they wrought against the streame doing that which flesh and bloud could never have done Againe the power of Gods Grace in his government lifts up the soule to higher ends and aymes then flesh and bloud can attaine unto The kingdome of Gods grace is called the kingdome of heaven his aymes and ends are on high not earthly but heavenly his government is an heavenly regiment the Lord governeth the hearts of his people to the same end which he hath propounded to himselfe Gods ends and our ends meet in one which is the glorifying of his Name This putteth the difference between all formall hypocrites and those that are ruled by the spirit of grace hypocrites are ruled by their owne spirit and they never ayme at higher then their owne ends their owne honour credit profit c. Though their actions may be spirituall yet their ends are carnall but when God taketh the heart into his guidance then he maketh us to set up him as highest in the throne and all is done for his honour It makes a man to use and imploy himselfe wisdome strength riches credit and esteeme in the Church and all for God not for himselfe God is his last end in every thing as most worthy to be glorified by all Indeed a man in Covenant with God may doe many things for himselfe ayming at the furtherance of his owne good both spirituall and temporall and also ayme at the good of other men but this is not in opposition but in subordination to God and his glory that last and maine end must sway all other ends Nothing must be done to crosse and hinder his glory this is the government of Gods Grace Consider how Gods spirit guides thy heart to those things and aymes that flesh and bloud cannot at all reach unto for if thou hast onely thine own end and ayme then thou art thine owne and not under the government of God Fourthly The Covenant of Gods grace causeth the peace of God to lodge in that soule in which it ruleth Rom. 14.17 Rom. 14.17 The kingdome of God is righteousnesse peace and joy in the Holy Ghost
Grace and peace goe hand in hand There is a raigne and rule of grace Rom. 5.21 Rom. 5.21 And so there is of peace Colos 3.15 Colos 3.15 As under the raigne of Solomon there was abundance of peace so there is under the government of Christ he is the King of Salem And the more the soule is subjected unto his government the more peace it finds And that may be seene in these two things First In the dispensations and administrations of Gods providence though things goe crosse against us we meet with many troubles Gods providences seeme to crosse his promises yet there is peace to the soule in it therefore saith Christ Joh. 16. last In the world you shall have trouble but in mee you shall have peace Certain it is that if ever our hearts be out of quiet it is because there is some sedition and trayterous conspiracy which hath been rising up against the kingdome of Christ and this workes trouble but where the soule is subjected to the regiment of grace it maketh it to rest in peace In all wrongs injuries and crosses it knowes the Lord will right them In all wants it knowes that he will provide In all kind of tryalls that he will with the temptation give an issue in due time But the heart that is unsubdued to Gods kingdome is ready to fret against God and sit downe discontented when any thing crosseth him Secondly As it resteth in peace under the dispensations of Gods providences so it rests in peace in regard of the spirituall enemies of our salvation which fight against our soules Whatsoever threatens our ruine the soule shrowds it selfe under the wing of the Almightie and concludes with the Prophet Isai 33.22 The Lord is my Judge he is my King and he will save me Let us examine our selves by these things and we may see whether we be under the government of God and so whether we be in Covenant with him Vse 3 This may serve for a rule of direction and withall for a ground of consolation to the Lords servants when they feele the strength of their corruptions working in them and their lusts prevailing against them that they make them groane and cry with Paul O wretched man that I am c. when they find themselves foyled againe and againe and can get no helpe against those evills let them fly to this promise of grace let them lay this promise of the Covenant before them and remember what the Lord hath said I will rule over you with a mightie hand Ezek. 20.33 Ezek. 20.33 Remember the Lord of his promise and claime it that it may be made good unto thee And say Lord thou hast promised that thou wilt rule over me why is it then that these tyrants rule and raigne in my soule why doth unbeliefe pride worldlinesse rule Thus make we our refuge to the throne of Grace and then as the Lord will fulfill the other promises of his Covenant so he will also fulfill this and will rule us by his Grace he will come and plead the cause of his people against all their enemies and say as Isai 52.5 Isai 52.5 What have I to doe here that my people are taken away for nought they that rule over them make them to howle c. His meaning is as if he should say What doe you meane Aegypt and Ashur to trouble my people that you put me also to trouble in rescuing them let them alone or else I will make you feele my power c. So it is in the enemies of our soules when we are forced to howle unto God by reason of the bondage of our corruptions he will set us free he himselfe will be a God over us to rule us by his Spirit This being one of the blessings of the Covenant of Grace to have Vse 4 God to be Lord over us let us then all be admonished to give up our selves to the regiment of his grace as the Macedonians 2 Cor. 8.5 2 Cor. 8.5 They gave themselves to the Lord. The Lord gives himselfe to us good reason that we should give up our selves to him O happy day when the soule is perswaded to give up it selfe into such an hand Thinke it enough that yee have spent the time past in the service of sinne and Satan those cruell Lords which you have obeyed 1 Pet. 4.3 1 Pet. 4.3 and now for time to come give up your soules to him that is ready with stretched out armes to receive those that come to him When God calls to us to returne then let us answer Behold we come unto thee Jer. 3.22 Jer. 3.22 And for a motive consider First That though you may stand out against the government and authoritie of Gods grace yet you cannot resist the government of his power but there the Lord will be above you as he was above Pharaoh and the Aegyptians Exod. 18.11 Exod. 18.11 He thought to have been above God and to have kept the children of Israel in bondage but wherein they dealt proudly he was above them If thou wilt not be subject to his grace yet thou shalt be subject to his power which no creature can resist therefore all the while that thou standest out against the government of Gods grace thou dost but spurne against the prick which is hard to doe Secondly Looke at this as one of the great blessings of the Covenant to be under the Lords government and guidance Is it not better to be under the government of the blessed holy gracious and mercifull God then under the uncleane wicked and cruell enemy Satan the Devill But it may be some will say they will be under neither but that cannot be there are no more spirituall regiments in the world he that is not subject to the government of Gods grace is a subject to the Devill What a glorious priviledge is this that a Christian may say that no creature nor Angel nor Devill nor sin hath power over him but God alone This is even to be a King upon earth Let every soule therefore be exhorted to come under this government and let us not doe as the Israelites 1 Sam. 8.7 1 Sam. 8.7 who cast off God from being their King Cast not off the Lord lest he cast off you and you become a reprobate people but if you will be your owne men you will not have God to be over you if it seeme evill unto you to serve the Lord then choose you whom you will serve goe every one and serve his own Idolls as Ezek. 20.39 Ezek. 20.39 and walke after your own counsell but withall remember what Samuel told the Israelites that if they would have a King they should at last cry out for the King that they had chosen so you that will not have God to rule over you but your own lusts you will cry out one day and howle for the King that you have chosen and you shall then
know the difference between the service of the Lord and of the God whom you have obeyed Come in therefore and seeke the Lord and give up your selves to be his people that he may raigne over you come within the kingdome of his grace here and he will prepare a kingdome of glory for you hereafter Thus much of the first and greatest blessing of the Covenant of grace I will be your God The second blessing of the Covenant followes which is that the Lord promiseth to his people the pardon and forgivenes of sinnes as is expressed Jer. 31.34 Jer. 31.34 I will forgive their iniquitie and remember their sin no more By this promise the Lord takes away that great scruple and feare that might fill the hearts of his people as thinking that the greatnesse of their sinnes would exclude them from ever having benefit by the former promise for if the soule hearing such a promise revealed I will be your God should now reply and say Yea he will be the God of the just as of Abraham and such as have not sinned against him but I have sinned and my transgressions are exceeding many and they stand up as a partition wall between God and me how can he then be a God to me or communicate himselfe and his goodnesse unto me so vile and sinfull Now the Lord in this promise taketh away this objection and saith I know you have sinned I have seene your rebellions against mee yet this shall not hinder but yet I will be your God and what ever sinnes you have committed I will doe them away and put them out of my sight and will be your God and thus the Lord seemes to answer his people Isai 48.4.9 compared together The Lord having promised deliverance to his people they might say Wee are unworthy I know it saith the Lord that thou art obstinate and yet verse ninth For my Names sake I will deferre my anger c. As if he should say In regard of thy selfe and thy own stubbornnesse thou deservest to be cut off and left in thy misery yet for my praise I will doe thee good The sinnes therefore of Gods people shall not breake off their interest in God they may serve to magnifie the grace of God toward them but shall not lessen nor hinder it Well therefore may this promise be reckoned amongst the blessings of the Covenant of Grace and be set in the next place to the former promise I will be your God This promise of pardon and forgivenesse of sinne is one of the great blessings of the Covenant of grace as sounding forth nothing but Grace and blessing Grace from God and blessing to us Grace from God according to that Exod. 34.6 7. Exod. 34.6 7. The Lord gracious and mercifull pardoning sin forgiving iniquitie and transgression c. So it also imports kindnes and blessing to us as Psal 32.1 Psal 32.1 Here is Grace yea rich Grace in this promise of forgivenesse of sin as Eph. 1.7 Ephes 1.7 It is grace because nothing but grace and mercy can forgive God is just but it is not justice that doth pardon sin Justice taketh vengeance for sin it will not spare our misdeeds but grace taketh pitie and forgiveth Againe it is grace because we have nothing to satisfie withall for the evills which wee have done and therefore there is the more grace to us in pardoning Againe there is grace in it because God hath power in his hand to take vengeance He doth not passe by sin as men doe offences when they dissemble forgivenes because they cannot tell how to be avenged and yet carry rancor and malice in their hearts but God forgives though he hath power to destroy and take vengeance as Deut. 32.35 Deut. 32.35 He is able to destroy Mat. 10.28 Mat. 10.28 and yet chooseth to forgive Hence Exod. 34.6 Exod. 34.6 the Lord joyns these together strong and gracious c. This shews him to be gracious that he is strong and yet pardoneth There is infinite grace shines forth in forgiving the sinnes of men And this will appeare if wee consider these things First consider the nature of sin which is a kind of wrong doing unto God there is injurious provocation in it provoking the jealousie of the mighty God As if a wise should wrong her husband by forsaking him and joyning her self to another man how could such a wrong be recompenced Yet such wrong we doe unto God for in every sin wee commit there is a turning unto the creature and forsaking the Creator Here is grace therefore in forgiving such injuries as Jer. 3.1 If a man put away his wife and she become another mans will he return to her again c. But thou hast plaid the harlot with many lovers yet return unto me saith the Lord. Wherein doth grace and kindnesse appeare more then in pâ—ssing by wrongs It is an easier thing to shew many courtesies and benefits to one that never wronged us then to forgive one petry injury yet here is the grace of God unto us c. Secondly consider against whom our sins have been committed and that will set forth grace more They are not committed against man alone but against the Lord. Now a Prince will sometime forgive a trespasse against a common ordinary subject but that which is against their own person they seldome spare Our sins are against God 1 Sam. 2.25 1 Sam. 2.25 and yet he passâ—th by such transgressions This is abundant grace Thirdly consider to whom sin is forgiven and to whom it is not forgiven it is forgiven to us that were enemies but not to his own deare Sonne when hee came to be a mediator between God and us Hee could not have one sinne forgiven him God would not spare him Rom. 8.32 Rom. 8.32 but took the full satisfaction of sin from him but yet hee spareth us that were enemies Here is grace indeed Fourthly consider the quality of the Lords forgivenesse both in the freenesse and fulnesse of it he forgiveth freely as Rom. 3.24 25. Rom. 3.24.25 Being justified freely by his grace c. Hence saith the Lord Isai 48.9 11. Isai 48.9.11 For my Names sake will I deferre my anger c. For my own sake will I doe it for how should my Name bee polluted and I will not give my glory to another I will doe it freely for if I should take any satisfaction from thee I should pollute my Name and darken the glory of my grace and give it to thee that thou wouldest think that thou wert pardoned for thy sacrifices and thy goodnesse The sin that God pardoneth he doth it freely for his praise sake Papists may talk of their satisfaction to God for their sinnes but these are but the words of men and they cloud over the glory of Gods grace and take the glory of God to themselves But upon such termes God will never forgive Amongst men though one
have offended another yet the considâ—ration of former or after courtesie may deserve to have such an offence passed by but it is not so with God Nothing that we can doe can plead any such worth his forgivenesse is free as Isai 43.25 26. Isaiah 43.25 26. I am he that blotteth out thy transgressions for my own sake Put me in remembrance saith the Lord let us plead together whereas we are ready to think that it is not onely for his own sake but also for our sakes for something which we have done that hee forgives our sins The Lord taketh this away and saith Come and remember me now and tell me what it is that I should pardon thee for the Lord looketh at nothing in that soule which hee pardoneth but onely at his own praise he doth it freely Again as God doth it freely so he doth it fully his forgivenesse is a full forgivenesse hee putteth away all our sinnes old new great small guilt and punishment so that the sinnes of Gods people are before God as though they had never been committed never to be required at their hand The expressions the Scripture usâ—th here are very excellent it is called a taking away our iniquities Hâ—sea 14.2 Hosea 14.2 The blotting out of sinnes Psalm 51.9 taken from debt-books that when the debt is paid then they blot it out of their book so God when he pardoneth he blots out our transgressions that hee never means to call us to account for them Sometimes it is called the putting them away as a mist or as a cloud which is made to vanish by the Sunne and is no more seen Isai 14. Isaiah 14. It is also called a casting of them behind the backe Isai 38. Isaiah 38.17 A casting of them into the bottome of the sea Micah 7.18 Mâ—cah 7.18 that they shall be buried never to rise again It is called a covering of our sinnes that they cannot appeare in his presence nor bee seen of him any more Psal 32.1 Psalm 32.1 and the 85.2 Yea they are so hid and covered as that the Lord sees no iniquity in Jacob nor transgression in Israel Numb 23.21 85.1 Numb 23.21 Not meaning as the Familists dote That there is no sinne which the Lord can take notice of in hiâ—â—â—oâ—lâ—â— but that though God doe see sinne in them by the eye of his knowledge yet he doth not see them by the eye of his judgement to lay them to their charge Nay the Lord will so farre put away the sinnes of his people that if hee should after come and make inquisition for sinne in them yet there shall not be one found as Jer. 50.20 Jer. 50.20 they are past and gone as the waters of Noah never to return again If wee consider all these the provocation that is in sinne and how many they are and against whom they are committed to whom they are forgiven and how freely and fully they are pardoned we must needs say Here is grace yea riches of grace in the forgivenesse of sin It is therefore a blessing of grace Secondly as there is grace shewn from God in the pardon of sinne so infinite benefit and blessing commeth to us thereby Psal 32.1 Blessed is the man whose iniquity is forgiven c. This is not a promise of no value but is one of the most great and pretious promises of the Covenant of more worth then thousands of gold and silver How great a benefit this is will appeare if we consider how great an evill sinne is which by forgivenesse is taken away The greatnesse of the one will set forth the greatnesse of the other Now sin is the greatest evill in the world and that both in it selfe and to us First in it selfe it is the greatest whether we consider it simply in its own nature and being or causally making evill the subject that it dwels in In the former respect it is the greatest evill because it is contrary to the greatest good God is good he is goodnesse it selfe his will also is holy just and good Now nothing is so contrary to God and to the goodnesse of his holy will as sin is this crosseth the holinesse of his will And as for the other if we consider fin causally what is it which makes the creature evill as we read of evill Angels Psalm 78.49 Psal 78.49 and of evill men 2 Tim. 3.13 2 Tim. 3.13 Whence is it that they are become evill It is onely by sinne they were created good but sin hath corrupted them and made them evill And that which makes other things evill must needs of it selfe be much more evill Take away the sin from Devils and they are good they are evill onely by sin Secondly but that which more neerly concerns the point in hand is to consider how sin is the greatest evill unto us and that appears First because it is sin and sin onely which excludes us from God and makes a separation between God and us Poverty reproach sicknesse c. these are evils but they are not such evils as are able to separate us from God Rom. 8. Rom. 8. God was with Joseph in prison with Jeremiah in the dungeon with those that wandred up and down in wildernesses in sheep-skins and goat-skins Heb. 11.37 38. being afflicted destitute and tormented But sin is as a partition-wall betwixt God and us it separates betwixt us and our God Isai 59.1 2. Isai 59.1 2. Sin breeds an alienation and strangenesse betwixt us so as till sin be taken away there can be no communion betwixt God and us But now by the forgivenesse of sin this partition-wall is pulled down so as we have free accesse unto God and may come into his presence and behold his face and stand before him being accepted in his beloved Now by the forgivenesse of sin we return again unto our former estate in which wee stood before our fall before that sin had broken us off from God Now as the Apostle saith 1 John 1.3 We have fellowship with the Father and with his Sonne Jesus Christ In our fall sin brake off our communion with God but by the forgivenesse of sin wee have liberty to recover this our communion with him again Secondly sin is that which hinders all other good things from us Jer. 5.25 Jer. 5.25 If we want any thing that is good for us thank our sin for it God is good and ready to doe good free to communicate his goodnesse to all his creatures why then are good things restrained from us It is our sin which intercepts them and cuts us short But now when sin is done away by forgivenesse then is the former hinderance removed this doth as it were turn the cock which stops the course of the blessing from comming unto us and now we recover an interest in all the good things of the world so as all things are ours when sinne is not ours but is
taken away from us Thirdly it is sin which brings all sorrowes and miseries upon us this is that which brings sword famine pestilence nakednesse and all such outward calamities sin iâ—â—he true cause of all these These spring not out of the dust nor come by chance but are the fruit which growes upon the forbidden tree of sin but let sin once be forgiven then are these things which are in themselves evill turned unto good unto us Affliction is good when the sin which causeth it is gone and done away one that hath his sin forgiven may rejoyce in affliction Rom. 5. Romans 5. yea hee may be exceeding joyous in all tribulations 2 Cor. 7.4 2 Cor. 7.4 When sin which is the sting of every crosse is removed is pulled out then may we take up that crosse which before we fled from as from a serpent and put it in our bosome and not be hurt by it Fourthly it turns good things into evill unto us sometimes God gives good things even to wicked and evill men making his Sunne to shine and rain to fall upon the wicked and unjust Matth. 5.45 Matth 5.45 But so long as sinne is unpardoned though the things be good in themselves yet they are not good unto them sin corrupts the good things they enjoy it turns blessings into curses as the Lord saith in Malachi 2.2 Malachi 2.2 I will curse their blessings thâ—ir health wealth peace and prosperity are as snares unto them to work their ruine Psal 69 22. Psalm 69.22 But where sin is pardoned there is no more curse Apoc. 22. Apocal 22. Then the blessing returnes to the creature and is in the creature the rain is a rain of blessing Ezek. 34.26 Ezek. 34.26 our meat and our talk a blessing our prosperity a blessing we are then blessed in all we enjoy in all we put our hands unto Fifthly what an evill sin is and what a benefit forgivenesse is we may conceive if we doe but look on such men as have felt the sting of sin in their own consciences and have felt the burthen of it â—ying on them Look upon Cain crying out in the horror of his conscience My sin is greater then can bee forgiven Gen. 4. Genesis 4. Look upon Saul complaining that God was departed from him I am saith he in great distresse 2 Sam. 28.15 Look upon Judas when his sin pressed upon his conscience how unable he was to beare it very anguish of conscience on earth makes him cast himselfe into the gulfe of hell Prov. 18.14 The spirit of a man will beare his infirmity all outward sorrowes so long as his conscience is at peace free from the trouble of sin but when sin comes and burdeneth the conscience of a man this none can beare This David found to bee a burthen beyond his strength he was not able to beare it Psal 38.3 Psalm 38.3 A stone is weighty and the sand is heavie but sin upon the conscience is heavier then them both Pro. 27.3 Prov. 27.3 This burthen makes the whole creation to groan under it Rom. 8. Romans 8. And whosoever hath felt the guilt of his own sin lying upon him such an one wil easily conceive what a blessing this is to have sinne forgiven By forgivenesse the burden is lightned the wound is healed the soule is eased of that anguish and bitternesse which it was in before While our sin was unpardoned we looked at God as an enemy to condemne us but now we have peace towards God we are reconciled the cause of the enmity being taken away All this considered well might Dâ—vid say as he did Blessed is the man whose sin is forgiven and iniquity covered Psal 32. Psalm 32. Now this great blessing God hath promised in his covenant he will forgive the sin of his people which give up themselves to walk in covenant with him Hee will not remember against them their former iniquities their sins shall be as if they had never been hee will see no iniquity in Jacob nor transgression in Israel he will passe by the sin of the remnant of his heritage he will remember their sins no more yea though their sins be great yet hee will forgive them though they abound yet his grace shall abound much more in the forgivenesse of them Rom. 5.20 See Isai 43.25 And this the Lord will doe First because mercy pleaseth him Micah 7. It is a pleasure to him to shew mercy to his covenanted people Never did we take more pleasure nor so much in the acting and committing of our sins as he doth in the pardoning of them Hee is the Father of mercy 2 Cor. 1. 2 Cor. 1. And therefore delights in mercy as a father delighteth in his children It doth him good to see the fruit of his own mercy in the taking away of the sins of his people Secondly it is the purpose which he hath everlastingly purposed within himselfe to make his grace glorious in those whom he hath by covenant given unto Christ to be saved by him he will have the praise of the glory of his grace Ephes 1.6 Ephes 1 6. Hee will not lose this glory he will be admired in the Saints 2 Thess 1.10 2 Thess 1.10 Hee will make the world to wonder when it shall bee known what sin hath been committed by them and pardoned by him Gods people are called vessels of mercy Rom. 9. Rom. 9. As those therefore which are vessels of wrath shall be full of the wrath and indignation of the Almighty to make his wrath known in them so the vessels of mercy shall be filled with mercy filled up to the brim God will have no empty vessels all shall be full one sort filled with wrath the other with mercy Thirdly The Lord hath received a satisfaction to his Justice in Christ what ever Justice could require at our hand Christ hath satisfied for us to the utmost farthing So that now Justice cannot complaine though that sin be forgiven unto us because it was fully punished in Christ Fourthly If the Lord should not forgive the sinnes of his people which believe on Christ Christ his sufferings should be in vaine To what end was it for him to suffer the just for the unjust Why was the chastisement of our peace laid upon him if wee should also suffer for our owne sinnes God would never have laid our iniquities upon him but that he intended to forgive them unto us Fifthly There is no other way to have sinne done away no other meanes to get free from sin but by forgivenes Either God must forgive sin or all the world must be condemned and lie under his curse for ever But there are a remnant that God will save from perishing in the condemnation of the world c. Sixthly The Lord hath not onely promised forgivenes and spoken it with his mouth but his act and deed gives us assurance that he will
I will forgive let every soule say within it selfe Surely then I will try I will seeke I will sue for mercy that I may be forgiven But what should I doe that I may be forgiven Quest 1. Enter into thine owne heart Answ and search out all the sinnes of heart and life which thou art privie unto Lament 3.40 Lam. 3.40 This is the Lords owne direction Jer. 3.12 13. Jer. 3.12 13. when the Lord first promised that he would shew himselfe mercifull and not let his wrath fall upon them yet presently addes But know thou thine iniquitie for thou hast fallen by rebellion c. 2. When thou hast found out thy sin goe then before the Lord and confesse and judge thy selfe before him as Ezra 9.6 Ezra 9.6 Confesse thy selfe worthy to be destroyed Doe as the Prodigall did Luke 15. Luk. 15. I am no more worthy to be counted thine 3. Present before the Lord the sacrifice of the Lord Jesus bring no satisfaction of thine owne make no mention of thine own righteousnesse or good deservings but fly onely to the bloudy sufferings and sacrifice of Christ to find acceptance reconciliation through him without that bloud there is no forgivenesse Heb. 9. Heb. 9. 4. Come not before God with an heart purposing still to continue in thy sinne but together with prayer for pardon joyne prayer for a spirit of grace and holinesse to make thee a new heart and a new spirit that sin may live in thee no more be willing to bind thy selfe by Covenant to the Lord to glorifie that grace shewed on thee if he will please to be gracious towards thee in taking away this sin Hos 14.3 with 9. Hos 14.3 with 9. Thus come before the Lord and then as men that have any great legacy left them by the will of another they will intreat for it they will plead the Testament of the Testatour and if that will not prevaile they will bring it into the Court of Justice and there sue for it So let us doe beg intreat require the performance of this legacy of the new Testament which grace hath bequeathed unto us and if this obtaine not then bring our cause into the Covenant of grace and there sue and plead before the throne of grace There bring out the words of the Testament and say Lord here is thine owne Covenant and promise hold the Lord fast to his promise which he hath made and plead with him and say Lord why are thy mercies restrained from me where is thy faithfulnesse why dost not thou pardon mine iniquitie Though I be worthy to perish yet remember thy Covenant make good thy promise in which thou hast caused thy servant to trust Such importunitie the Lord will not take ill he delights thus to be overcome by the pleas of his people Doe thus and he that hath promised will also fulfill and will take away all thine iniquitie and receive thee graciously Hos 14.3 Vse 5 For singular comfort to all the people of God who doe in any faithfulnesse and truth of heart endeavour to walke according to the Covenant they have made with him To all such this word of Consolation doth belong that their iniquitie is pardoned their sin is forgiven It was a word of comfort Christ spake to the palsie man Mat. 9.2 Mat. 9.2 Sonne be of good comfort thy sinnes are forgiven thee So Isai 40 1 2. Isai 40.1 2. And thence was that speech of Christ to Mary in Luke 7.48.50 Thy sinnes are forgiven thee goe in peace There is peace indeed when Christ promiseth sin to be forgiven Now so it is to all the covenanted people of God their sin is forgiven here is their comfort See Psal 103.17 18. Psal 103.17 18. If wee keepe his Covenant his loving kindnesse and mercy is ours to forgive us our sinnes Shall man saith Eliphaz be more just then God shall man be more pure then his maker Job 4.17 Job 4.17 So may we say in this case Shall man be more faithfull then God more mindfull of his Covenant and promise then his Maker No God is the faithfull God keeping Covenant and mercy with those that feare him If we then which are so apt to breake our Covenant with God and men if wee be carefull to keepe Covenant with him how much more will God performe this promise of his Covenant towards us to pardon our sinnes If wee be not unfaithfull towards him he cannot be unfaithfull towards us Nay though we were in part unfaithfull yet cannot he deny himselfe 2 Tim. 2.13 2 Tim. 2.13 Quest But how may I know that my sinnes are forgiven me Answ 1. A plainer evidence I cannot give then this before named scil a carefull conscionable and constant endeavour to walke in Covenant with God Psal 103.17 18. Psal 103.17 18. But I have many failings in the keeping of my Covenant Object Yet so long as you doe not renounce your Covenant Answ and breake the bond till you doe agree to the loosing of the knot in which you have bound your selfe chusing to turne back after your former liberties the substance of the Covenant is not yet broken though some article of the Covenant may be violated There be some trespasses against some particular clauses in Covenants which though they be violated yet the whole Covenant is not forfeited 2. An affectionate and cordiall love to the Lord Jesus who hath washed us from our sinnes in his bloud is a sure signe that our sins are forgiven us Luk. 7.47 when wee so thinke of Christ as that nothing is too much for him nothing enough all we doe or can doe is too little for him and as nothing to that which our soule desireth this love never goes alone but is accompanied with this blessing of forgivenesse And sure thus it is with those that feele in any measure the efficacy of Christs bloud easing their consciences from the guilt of sin They could be content to wash Christs feet not with teares onely but with their hearts bloud and to dye for love of him who hath loved them and given himselfe for them to save them from their sinne 3. The mortification and dying of sinne in our hearts is a signe that our sinnes are forgiven us When Christ takes away Jacobs sinnes he also turnes away ungodlinesse from Jacob Rom. 11.26 27. Rom. 11.26 27. If sin live in us the guilt of it remaines still upon us I meane if it live in us in full strength 4. If we have a tender heart to mourne over Christ whom wee have pierced Time was when we could tread under feet that precious bloud by which we are sanctified But now it melts the heart to thinke that that bloud which wee have so despised should yet be sprinkled upon us to wash us from our sinne This kindnesse of Christ towards us makes our hearts to mourne over him Zach. 12.10 Zach. 12.10 They shall mourne over
him or for him not for our selves but for him mourning that we have pierced him and grieved his Spirit by our sinnes 5. An heart willing to forgive and to doe good unto those that have done evill against us Mat. 6.14 Mat. 6.14 when wee cannot onely forbeare them but forgive them and beare a loving heart to them that have been unloving towards us This disposition of heart in us springs from an higher fountaine of grace which hath been shed downe upon us in forgiving our sinnes When the heart can reason with it selfe to suppresse revengefull desires when they are stirring in us and can argue as Mat. 18. and Eph. 4. Mat. 18. Eph. 4. the Lord is willing to forgive me my debts and ought not I also to forgive my fellow-servant that hath offended me Such a disposition of heart is a fruit and token of the forgivenesse of our sinnes Mat. 6.14 The grace that hath been shewed us in the forgivenesse of our sinnes workes an answerable disposition in us making us ready to forgive the sinnes of our brethren 6. A free and full confession of sinne when we deale openly with the Lord freely willing to open all our whole heart before the Lord discovering knowne sinnes secret sinnes the most prevailing beloved and inward corruptions willing to take the shame of all unto our selves and still to be more vile in our selves that mercy might be glorified in our forgivenesse When we can bring out the whole pack and not keepe a sin back so farre as wee know any thing by our selves but lay all open and naked before the face of God till there be no more to be found such confession hath a promise of forgivenesse 1 Joh. 1.9 1 Joh. 1.9 There may be a forced confession as was that of Saul when he was so fully convinced of his sinne that he would no longer deny it 1 Sam. 15. And of Judas who out of extremitie of horror and rage of conscience was made to confesse his wickednesse in betraying innocent bloud There may be also a formall superficiall and partiall confession when we doe in a generall fashion confesse our selves sinners which confession hath no promise of forgivenes because these confessions are ever accompanied first with a desire if possible to maintaine our own innocency secondly with a spirit of unbeliefe and misgiving heart fearing lest our own mouth should judge us and wee become witnesses against our selves Thirdly with a spirit of pride loath to confesse our selves to be so vile as we must acknowledge our selves to be if we should confesse all our sinnes against our selves But when a man is willing to search out all his sin unto the last that he may lay open all his heart and confesse all his iniquitie against himselfe before the Lord being vile in his own eyes and desiring to be more vile loathing himselfe for all his abominations of such an one that can thus come before the Lord in humble confession of his sinnes I doubt not to say unto him Goe thy way in peace thy sin is forgiven thee If God give us a heart thus humbly to confesse it is unto us a signe there is in God a heart mercifully to forgive Exhortation to all the Saints that have tasted of this rich grace Vse 6 in the forgivenes of their sinnes Let them ascribe glory unto him that hath shewed this mercy on them extolling that grace which hath forgiven them this the Lord lookes for he would have his grace glorified by us Eph. 1.6 Ephes 1.6 The Lord himselfe publisheth this as his own glory that he is a God forgiving iniquitie transgression and sin Exod. 34.6 Exod. 34.6 And the servants of God have herein given glory unto him as Micah 7.18 Micah 7.18 Who is a God like unto thee who passeth by the transgression of the remnant of thine heritage We should make the praise of this grace to ring through the whole world that heaven and earth may take notice of it and wonder at the grace that hath been shewed on us This grace can never be sufficiently glorified by us To teach us willingly to become servants unto this God of all Vse 7 Grace who dealeth thus mercifully with his people See Hos 14.5 Hos 14.5 When the Lord there promiseth to heale the rebellions of his people by taking away their iniquities from them marke what this workes in them ver 9. What have wee say they any more to doe with Idolls with our former sinnes we will serve them them no more we will henceforth serve thee our gracious God which promisest to heale all our backslidings His will wee be him will wee serve And thus much of the second Benefit The third Benefit of the Covenant is the renewing and sanctifying of our natures by the graces of the Spirit The Lord having first justified us by his grace in the forgivenesse of our sinnes he theâ— goes on to sanctifie us that we might be an holy people unto him to serve him in holinesse and righteousnesse all our dayes Luk. 1. Luke 1. When he hath made us imputedly righteous he will have us inherently righteous also And by the promise of this benefit the Lord answers another scruple which his people might be subject unto We might thinke with our selves this is indeed a great benefit which the Lord hath promised hithâ—rto namely to forgive all my sin But though the Lord should performe all this mercy unto mee forgiving unto me all my former sins unto this day yet I have such a vile sinfull nature within mee that I shall returne and sin againe as wickedly as ever I did before and so shall bring a new guiltinesse upon my self Hereto the Lord answers No it shall not be I will renew alter and change that sinfull and wicked nature that is in you I will make your heart a new heart so as you shall be enabled to doe my will and walk in my wayes I will sanctifie you to be an holy and pretious people to my self This renovation and sanctification of our nature stands first in cleansing away our sinfull corruption and then in an infusion and filling of us with the holy graces of the Spirit As a vessell which wee intend for any honourable use first wee scoure and rinse out the filth that is in it and then we sweeten it with other things and so make it fit for service and use Satan had defiled us with his loathsome filthinesse but so many as the Lord sets apart unto himselfe to be vessels of honour in his house those hee cleanseth from all filthinesse of flesh and spirit and seasoneth them with all the sweet and gracious gifts of his Spirit Hence it is that we are said to be made partakers of the Divine Nature 2 Pet. 1.4 2 Peter 1.4 and to be renewed with the renâ—wing of the holy Ghost Titus 3.5 And we are said to be created new in Christ Jesus Eph. 2.10 because
as in our first creation we were then created holy and righteous after the Image of God so now we are renewed unto the same image again The Lord doth with us as the Potter doth with his vessell when the first fashioning of it is broken he returns and makes it another vessell as seems good in his eyes Jer. 18.3 By this work of renovation and changing our natures there is a new disposition wrought in us clean contrary to that which was before Whereas before the wisdome of the flesh and our corrupt will was quite contrary and even enmity against the Law of God and would by no meanes bee brought into subjection Rom. 8.7 Rom. 8.7 yet now we are made to love the Law and delight in the Commandements of it in our inward man Rom. 7. Rom. 7. The law is not now any more a law without us to urge and enforce us but it is a law within us it is written not in Tables of stone but in the heart according to that promise Jer. 31. Jeremy 31. I will write my lawes in your heartâ— and in your inward parts will I put them By which writing there is stamped upon the heart an inward disposition and inclination of mind and will to doe the things which the law doth command The law being there within us it is unto us as our own bowels loving it and making pretious account of it This blessing the Lord promiseth in his covenant as we may see in Ezek. 36.25 26 27. Ezek. 36.25 26 27. I will powre clean water upon you and yee shall be clean yea from all your filthinesse will I cleanse you A new heart also will I give unto you a new spirit will I put within you and I will take away the stony heart out of your body and give you a heart of flesh and I will put my spirit withiâ— you c. And hence I think it is that the Lord calls himselfe Psalm 71.21 The holy One of Israel not onely because he is holy in himselfe and will be so acknowledged by them but because he sanctifies his Israel unto himselfe making them holy according to that Levit. 20.8 Levit. 20.8 I am the Lord which sanctifieth you And in Isai 43.15 Isaiah 43.15 I am the Lord your holy One. And in Habbak 1.12 Habbak 1.12 the Prophet calls the Lord his holy One. Art not thou of old O Lord my God my holy One He is not onely our mercifull God to pardon us but our holy one to sanctifie us And for the same cause we read of the promise of the Spirit Gal. 3.14 Gal. 3.14 Because God hath promised to give his Spirit unto those that hee takes to bee a people to himselfe This blâ—ssing of sanctification the Lord will perform unto all his people making them an holy people unto himselfe First because hee hath for this end chosen them that they might be holy Eph. 1. Ephes 1. and therefore he will bring them to that estate of holinesse to which hee hath chosen them What he hath chosen us to he will bring us to Gods purposes are not in vain hee will perform to us all the good hee hath intended towards us Secondly Christ hath purchased the spirit of grace for us Joh. 17.19 John 17.19 For their sakes saith Christ sanctifie I my selfe offering up himselfe as a consecrate offering unto God that they may bee sanctified by the truth It was for our sanctification that he offered up himself Thirdly hee hath filled himselfe with all grace for that same end that we might bee filled by that abundance of grace which is in him Psal 68.18 Psalm 68.18 he received gifts for men not to keep them to himselfe alone but to communicate unto us that out of his fulnesse wee might all receive grace for grace John 1.16 And therefore Christ is said to bee not onely righteousnesse unto us but sanctification because he hath filled himselfe to the end that he might also fill us with his own sanctity and holinesse Fourthly Christ hath prayed for our sanctification John 17.17 And wee know that hee was heard alwayes no prayer of his ever returned empty but came back with a full blâ—ssing Fifthly Gods covenant is to give us all things that pertain to life and godlinesse 2 Pet. 1.4 2 Pet. 1.4 Sixthly the Lord is an holy God and therefore will have those that are in covenant with him to bee an holy people Lev. 11. It would be a dâ—shonor to God to have his name called upon a sinfull and prophane people Ezek 36.20 Ezek. 36.20 And beside the end of the covenant betwixt him and his people is Communion God takes a people into covenant with him that he might communicate himselfe unto them that hee might possesse them and they enjoy him but God cannot communicate himselfe in the sweetnesse and familiarity of his love unto unsanctified ones And therefore he will have his covenanted people to be holy that he may communicate himself unto them Seventhly when the Lord gives himself unto a people to be a God unto them he gives himselfe wholly unto them keeping back nothing from them which might make them an happy and blessed people And therefore as he doth communicate himselfe to them in his mercy and grace to pardon their sin so he doth also in his purity and holinesse to sanctifie them and to cleanse them from their sin Eighthly God will be glorified in all his people whom he takes neer unto himselfe Levit. 10.3 Levit. 10.3 and in Isai 43.21 Isaiah 43.21 This people have I formed for my selfe they shall shew forth my praise But God could have no glory from us in this world if he should not sanctifie us Herein is he glorified when wee bring forth much good fruit John 15. John 15. and shine forth in good works Matth 5. Matth. 5. and shew forth the vertues of him that hath called us c. 1 Pet. 2. In these things God is glorified by us but this glory wee can never bring to God till he have sent down his Spirit of glory and grace upon us Now lest this blessing of sanctification should seem too little to be reckoned among the great blessings of the covenant let us therfore consider how great a priviledge this is to be renewed sanctified by the grace of Gods holy Spirit This is intended to us as a blessing in Isai 44.1 2 3. Isa 44.1 2 3 The Lord maketh many sweet promises to his Israel and in verse 3. I will saith the Lord powre my Spirit upon thy seed and my blessing upon thy buds When God powres on any his Spirit then hee would have us to know that he powres on them a rich blessing My Spirit and my Blessing saith God As it is a mans curse to bee left under the power dominion of sin so contrà it is a blessing to be set free from sin
and to be renewed unto holines Therefore it is that when Christ converts us from our sins he is said to blesse us in converting us from our iniquities Acts 3. ult Acts 3. ult It is a blessing indeed This is a better blessing then was that wherewith Esau was blessed who had the fatnesse of the earth for his dwelling place and the dew of heaven to mâ—ke it fruitfull This is one of those spirituall blessings wherewith Christ hath blessed us in heavenly things Eph. 1 3. Eph. 1.3 It is such a blessing as makes blessed those that receive it For first by being sanctified in our selves wee come to have a sanctified use of all other blessings which we enjoy To the pure all things are pure but to the impure all things are impure and defiled Titus 1. end Titus 1. end Secondly holinesse is the Image of the blessed God it conforms unto him makes us like unto him This is our excellency and our glory in the eyes of Angels and Men in nothing are wee so glorious as in holinesse this is a Crown and Diadem upon our head and therefore David calls the Saints by the name of excellent ones Psal 16.3 Psal 16.3 Sanctity makes a man to excell himselfe and preferres him above the common condition of men The Spirit of Holinesse is a Spirit of Glory 1 Peter 4.14 1 Pet 4 14. and Grace is Glory 2 Cor. 3.18 Thiâ—dly it makes the Lord to take a delight in us even as a father doth delight in seeing his own Image in his children God loved us before with a love of benevolence and good will but now he loves us with a love of complacency taking pleasure in his people as the Prophet speaks Psal 147.11.149.4 Psal 147.11 149.4 Fourthly by being sanctified wee also are made to delight in God How pretious are thy thoughts to mee O God saith Dâ—vid Psalm 139.17 Whom have I in heaven but thee And Psalm 73.25 Psal 73.25 When shall I come and appeare in the presence of God Psalm 42. Psalm 42. Hereby the Lord becomes the God of our joy and gladnesse Psalm 43.4 Psalm 43 4 His presence is sweet unto us his voice is pleasant his word ordinances and whatsoever else he communicates himselfe in they are delightfull unto us and wee take pleasure in them It is a pleasant thing to a sanctified heart to be praising God and to be exerciâ—â—d in any thing in which we may enjoy communion with him Fifthly By being sanctified wee have peace increased in our inward man God becomes a God of peace unto us in sanctifying of us 1 Thes 5.23 Thereby he stills those raging and strong lusts which had wont to disquiet our hearts While sin raignes there is no peace not onely is the Conscience perplexed by it but the affections of the soule are set at variance one against another Pride would have one thing and covetousnesse would have another Hypocrisie and prophanenesse are divided one against another Like so many contrary winds which lie upon the face of the deep and dash the waves one against another Thus a multitude of contrary passions and lusts distract and divide the soule asunder so that while sin rules in us there is no peace But when grace beginnes to have its kingdome set up in us it then brings with it a blessed peace Holinesse and peace goe together All the faculties of the soule being sanctified by grace they do now ayme at one end which is the doing of Gods will and this unitie makes peace Sixtly By being sanctified we are made instruments and meanes of blessing unto others When God called Abraham to follow him out of his native Country this was the promise by which he incouraged him to follow him I will blesse thee saith he and thou shalt be a blessing It was promised as a blessing to Abraham that he should be a blessing to others Thus Israel is a blessing in the midst of Aegypâ— and Ashur Isai 19.24 Isai 19.24 They are set as a blessing round about Goâ—â— holy mountaine Ezek. 34.26 Ezek. 34.26 The remnant of Jacob Gods sanctified ones are among many people as dew from the Lord and showreâ—â—â—on the grasse Micah 5.7 Micah 5.7 They are a blessing So long as a man 〈◊〉 grace and is unsanctified he is an useles unprofitable creature Psal 14. Psal 14. They are altogether unprofitable like that girdle which the Prophet speakes of which was corrupted rotten and good for nothing Jer. 13.7 Jer. 13.7 They are very corrupt yea very corruption Psal 5.9 Psal 5.9 and not onely corrupt but they are corrupters of others Isai 1. And so are rather a plague and curse to others then a blessing But when the Spirit of grace hath entred into the soule and sanctified it then 〈◊〉 that was before unprofitable is now become profitable and being a vessell of mercy filled with blessing himselfe he lets out himselfe unto others and becomes a blessing unto them Seventhly By being sanctified in our natures wee are made â—â—t to live the life of God from which we have been estranged ever since our mothers wombe we have been strangers from God and from the life of God we have of our selves neither knowledge how to doe well nor any ability to doe what we know we onely wander away from God and bid God depart from us Job 21. Job 21. Wee have neither will nor strength to doe any thing that is holy right in the Lords eyes But when God sanctifies us then a new spirit enters into us and sets us upon our feet and stirres and works in us carrying us on to the doing of the will of God Then we begin to live for God and with God In a word how great a blessing this is we may conceive by the lamentable complaint of the Apostle groaning under the bondage of his corruption Rom. 7. Who shall deliver me saith Paul from this body of death He knew himselfe to be already delivered from the law of death and the power of it so that death could not hurt him and yet Paul would have another deliverance still There was yet one thing which troubled him the body of death the sin which hangeth so fast on the remnant of corruption which like fetters hampered him that he could not so perfectly fulfill the will of God This plague of the heart within Paul desired to be healed of who saith he will helpe me who will deliver me from this misery and set me free out of this bondage of corruption Paul was many a time in bonds in persecution and manifold sufferings for Christs sake but never doe we heare him complaine so of these he never said Who will deliver me and set me free out of this prison out of these bonds out of these pinching wants c. But that which most troubled him was his sinful corruption of nature within This is the plague
stony heart from us and give us an heart of flesh soft and pliable to his will Fourthly As we could not renew sanctifie our selves so neither could any other help us and restore us againe to the holines we had lost In Ezek. 16.5 Ezek. 16.5 the Lord tells his people there how little helpe they had from any other when they lay in their misery there was no eye that pitied them to doe any thing to them or to have compassion on them The Priest and the Levite they come and look on but they passe by on the other side there is nothing done to heale the wound which Satan by sin had given to our soules but they are let alone to putrifie and corrupt the whole man more and more so as from the crowne of the head to the sole of the foot there is nothing but sores and swelling and wounds full of corruption Isai 1. But when the Lord saw that there was none to helpe then he himselfe like the good Samaritan comes washeth our wounds powring in wine and oyle to cleanse and to heale us Such was our pollution so deeply set that all the water of the Sea all the bloud of bulls and goats could not cleanse us yea though we should wash in Nitre and take us much sope yet our iniquity would still stand undone away before the face of God Jer. 2.22 Onely that spirit of life that spirit of holines that spirit of power which is in Christ Jesus that spirit being shed down upon us that cleanseth us washeth us sanctifies us without this all helps under heaven had been in vaine without this spirit neither Word Sacrament Commandements promises or being trained up in the Communion of the Church and Christian families neither any nor all these could availe to renew us to the grace from which we are fallen 1 Cor. 6.11 1 Cor. 6.11 Fiftly Let me adde this one thing more If we should look at God himselfe onely as just and not as gracious we could never have hoped to have obtained this blessing from him Justice could have said no other unto us then as Ezek. 20.39 Seeing you would not obey me goe therefore serve every man his Idoll serve your sin When we had turned the glory of God into a lye and had worshipped the creature above the Creator who is blessed for ever Justice would then have given us up unto vile affections and to our owne hearts lusts and to a reprobate mind to doe the things that are not convenient so receiving in our selves such a recompence of our errour as was meet Rom. 1. Rom. 1. This would have been the reward of Justice upon us for our sin But here Grace comes in and powres downe upon us a spirit of grace and of sanctification Zach. 12.10 Zach. 12.10 to wash us from our uncleannes that we might be an holy people unto God And hence it is that in 1 Pet. 5.10 when the Apostle prayes for the perfecting of our sanctification in us he looks at God as a God of all Grace The God of all Grace saith he which hath called us unto his eternall glory by Jesus Christ confirme strengthen and stablish you c. As thereby shewing from what fountain the benefit of sanctification comes namely from Grace from the God of all grace He is a God of all grace towards us in sanctifying of us This may helpe to settle us and confirme us in the truth namely Vse 1 that seeing Sanctification is a blessing of the Covenant of grace even as forgivenes is therefore it is a warrantable and safe way for a man by and from his sanctification to take an evidence of his justification and of his estate in Grace before God Forgivenes of sinnes and sanctification are both of them blessings of the same Covenant As is the one so is the other the one is of grace so is the other of grace also Here therefore to take an evidence of our justification standing in the forgivenes of our sinnes from our sanctification is not a turning aside from the Covenant of grace to a Covenant of workes but it is to prove one benefit of the Covenant of Grace by another benefit of the same Covenant This argument is unanswerable I reason thus If justification and sanctification be both of them bâ—nefits of the Covenâ—â—t of Grace then to evidence the one by the other is no turning aside to a Covenant of works But they are both of them benefits of the Covenant of Grace Ergo. If so be the forgivenes of our sinnes were promised in the Covenant of Grace and Sanctification were a blessing of the Covenant of workes then might it well be said that to evidence one by the other were a turning aside from the Covenant of grace to that other of workes But when they are both promised both communicated to us by the same Covenant there is no colour to charge this way of evidencing our estate with turning aside to another Covenant Object But may not a man that is under the Covenant of workes by giving himselfe to holy duties and actions and exercising himselfe in them come to attaine an habite of holines and be truly sanctified Answ Some have not doubted to affirme as much but falsely and the falsity of this opinion may be made evident by these Considerations following 1. This opinion imports thus much That one under the covenant of workes may performe acts that are holy which is false he may indeed doe such things as are materially holy as being commanded of God whose word and Covenant doth sanctifie them make the things holy in themselves but they are not formally holy but coming from their impure hearts thereby they are polluted and defiled Tit. 1. And therefore can have no such power to worke sanctitie in the subject whence they come 2. If true sanctification may be in one that is under the Covenant of workes then must we of necessity change the articles or promises of the Covenant of Grace make the promise of sanctification no part of it we must blot out those promises of writing the law in our hearts and putting a new spirit within us and all other promises of the like nature must be rased out of the covenant of grace if one under the Covenant of workes may attaine to this sanctification by his owne workes 3. This opinion is directly crosse and contrary to the Apostle in Gal. 3.2 where he tells us that we receive the spirit of Sanctification not by the workes of the law but by hearing of faith preached It is the doctrine of grace not of workes which makes us partakers of this spirit And hence it is that in 2 Cor. 3.6 he tells us that it is the new Testament which is the ministration of the Spirit by which the Spirit is ministred and conveyed uto us The law or the workes of the law doe not 4. Our being sanctified and our being Saints is
Simon himselfe beleeved also c. i.e. he professed to beleeve And as it is in faith so it is in sanctification also There is an holinesse of truth really wrought Eph. 4.24 and there is an holinesse of profession when we professe to carry the lamp of holinesse in our hands but want the oyle of grace in the vessell of our heart Mat. 25. 2 There is a sanctification externall reaching to the purifying of the flesh standing in the observance of the outward ordinances of the Church and there is another sanctification internall standing in the inward purging of the conscience from dead works by which wee are enabled to serve the living God Heb. 9.13 14. 3 There is a sanctification to men making us so to be esteemed by men and there is also a sanctification to God when we are so indeed in the sight of God Now this sanctification here spoken of was in profession externall in respect of men and in esteem of men but not reall inward and in respect of God so as to make them holy and blamelesse in his sight Object But they had reall gifts as illumination some delight in the word and such like Hebr. 6. therefore they were really sanctified Answ It followeth not because there may be some reall work wrought in the soule which yet may not reach so farre as to reall and true sanctification There may be some morall dispositions wrought in a man which are reall in their kinde and yet may come farre short of true sanctification Object As where there is the substance and being of a man there is a true man so where there is such a being of reall gifts there must needs be reall and true sanctification Answ Where there is the substance of a man there is a true man if true be taken for verum naturale which hath a true naturall existence and being and is not a meere spectrum a phantasm an image or shadow of a thing And thus taking true in this sence a rank theef is a true man But take true for verum morale for that morall truth which is required in the word then may there be the substance of a man head armes feet c. and yet this man may not bee a true man considered thus morally bring this man to the rule of the word try his actions by the truth which the word requires and then he which was found a true man in the former consideration will here be found a man false and deceitfull So here gifts may be really wrought in a man by a physicall work of the spirit and yet bring these same gifts and the actions produced by them to the rule of the word and try whether they will answer to the patterne of true sanctification which the word layes down and then their sanctification will be found false comming short of that holinesse of truth which is in the true Saints Object But these here mentioned are said to be sanctified by the blood of the Covenant that is the blood of Christ but the blood of Christ doth not sanctify only outwardly as touching the purifying of the flesh but it purgeth the conscience also within to serve the living God and therefore these here mentioned were inwardly and truly sanctified Answ The blood of Christ is taken either Properly or Sacramentally Properly as in 1 Iohn 1.7 where he saith the blood of Jesus Christ his Sonne clenseth us from all sinne the blood in the spirituall efficacy of it being applyed unto us doth indeed inwardly clense us from all sinne But sometimes the blood of Christ is taken Sacramentally and it is received Sacramentally only and thus the Water in Baptism and the Wine in the Supper is the blood of Christ Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was sprinkled upon them they were washed with the Sacramentall blood of Christ in Baptism but the spirituall efficacy of the blood it selfe never touched their conscience though the sign of it might be sprinkled on the outward man And thus Paraeus Erat eorum sanctificatio non interna sed externa in professione fidei participatione sacramentorum externâ consistens They were sanctified that is sayth he they were by profession segregated from the Iewes and Pagans and were accounted for true Christians or for Saints To conclude the answer to the place alleadged the allusion is to that of Moses in Exod. 24.3 to 9. where Moses makes up the Covenant betwixt God and the people there Moses first rehearseth unto them the words of the Covenant to which they shew themselves willing to assent verse 3 then having taken order for the killing of the Sacrifice the blood whereof was to ratify and confirm the Covenant verse 4 5. next he takes part of the blood and sprinkles it upon the people verse 8. using these words behold the blood of the Covenant which the Lord hath made with you concerning all these things And now the people having thus farre accepted the terms and conditions of the Covenant and accepted the blood of the Covenant being willing to be sprinkled with it now I say this people was a sanctified and holy people a people in Covenant with God separated from the prophane people of the world and were now esteemed a peculiar and holy people though yet many of them were not inwardly sanctified but only thus farre in respect of externall confederation and profession so it is with these here spoken of they were content to accept the sprinkling of the sacramentall blood upon them and outwardly professed themselves willing as Israel did to become the people of God but yet all this while they were never in truth inwardly sanctified never washed with the washing of the new birth Tit. 3. This allusion I gather by the words of the Apostle calling the blood here mentioned the blood of the Covenant just the same expression as Moses used before Behold the blood of the Covenant Exod. 24.8 And look how the one blood was sprinkled so was the other and what sanctification was wrought by the one the same was also by the other namely an externall federall holinesse they having both one and other accepted the blood of the Covenant to be sprinkled upon them whereby they were sanctified thus farre as to become a separate people unto God So that notwithstanding all that which hath been objected or can be this stands good that sanctification is a blessing of the Covenant of Grace only And being so therefore to prove our justification by our sanctification is not to go aside to a Covenant of works Vse 2. Is our sanctification a benefit of the Covenant of grace and springs it from Grace what then can our works of sanctification merit for us at the hands of God what have wee herein which we have not received 1 Cor. 4. of his own hand doe we give unto him as David spake in another case 1 Chron. 29. but of this there will be fitter place to
speak elswhere Vse 3. To teach us hereby to try our selves whether we have any part in that salvation which God promiseth in his Covenant when we heare the Lord say as he doth herein my Text As for thee also thou shalt bee saved by the blood of thy Covenant wee should search and see whether we have been made partakers of this salvation promised But how shall we know that even by our sanctification if the Lord hath renewed and sanctified our natures and made us new creatures in Christ At what time God saveth his people at the same time he sanctifieth them And thus he tells the Israelites Ezek. 36. when he promiseth them to bring them back into the Land which their Fathers dwelt in which was unto them a type of heaven and was therefore called the Lords Land Hos 9.3 2 Chron. 7.20 he tells them withall that when and at what time he would performe this unto them at the same time he would poure out his spirit upon them and would cleanse them from their iniquities vers 33. sutable to that of the Apostle Tit. 3.4 5. he hath saved us by the washing of the new birth and by the renewing of the Holy Ghost At what time God sanctifieth us at the same time he saveth us he gives us the one as a pledge of the other And therefore it is that when the Lord had converted and sanctified the heart of Zacheus and made him a new creature hee did withall thus testifie unto him This day is salvation come to thy soule c. Luke 19.9 Some do deny this way of triall as if no evidence could bee had from our sanctification till we first know our election and justification by immediate revelation of the Spirit This mediate witnesse of the spirit which is by habituall and inherent graces is not to be harkned unto untill the immediate witnesse hath spoken But if there be no triall and knowledge of our estate to be had by habituall grace then 1 What did Christ mean when he told his Disciples that hereby should all men know them to be his Disciples if they love one another Iohn 13. What did Paul mean when he bids us prove our selves whether we be in the faith or no 2 Cor. 13. David surely was deceived when he said hereby I know that I shall not be confounded when I have respect unto all thy Commandements if so be no knowledge of our good estate may be gathered hereby Yea to what end did Iohn lay down all those signes and tokens of a blessed estate which are scattered here and there through the whole first Epistle his scope in that Epistle being this even to give unto the faithfull some certaine evidence of their salvation as is manifest by Chap. 5.13 And this being his scope mark then how frequent and plentifull he is in bringing in evidences of this nature as now we speak of as we may see Chap. 1.7 If we walk in the light of holinesse as he is in the light then have we fellowship one with another that is God with us and we with him so Chap. 2.3 4. hereby we are sure that we know him so as to have eternall life by the knowledge of him John 17.3 if we keep his Commandements and in verse 29. Know yee that he which doth righteousnesse is borne of him and in Chap. 3.7 hee that doth righteousnesse walking in the righteousnesse of a good conscience and upright conversation is righteous namely by imputation even as Christ is righteous and in verse 9.10 he that is borne of God sinneth not In this are the children of God known from the children of the Devill even by righteousnesse and loving of our brethren and verse 14. hereby wee know that we are translated from dâ—ath to life because we love the brethren so also verse 18 19. and 24 and Chap. 4. verse 7 12 13 16. Surely these are no lying Testimonies these witnesses are true If in taking evidence from these things we be deceived we may herein say as Ieremiah said in another case O Lord I am deceived and thou hast deceived me Ier. 20.7 2. If there were no evidence to be taken hereby this were to leave the work of the Spirit in as much darknesse and obscurity as is the work of the Father and the Son But the work of the Spirit is to make known and manifest unto us the things that are given us of God 1 Cor. 2. So long as the Fathers work of election stands alone and is not accompanied with the work of redemption and sanctification his electing of us is so hidden in his own bosome that none can tell what he will doe with any of the sonnes of men whether he will save any or destroy all But when the sonne comes and layes down his life for mans redemption hee doth thereby bring to light the Fathers intention thus farre that it is now known that certainly there be some whom the Lord will save But yet who these some be that is counsell still that is unknown therefore in the third place the Spirit comes and sanctifies those that are so chosen and redeemed And now by this work of the Spirit it is known not onely that there be some that God will save but the very persons themselves are thereby singled out and marked these have the seale and marke of God upon them whereby they are known to bee the sheep for which Christ laid down his life according to the counsell and will of the Father Even as in Matth. 3.17 when the Spirit came down upon Christ then God witnessed This is my beloved Sonne So it is here concerning our selves hereby we have Gods witnesse testifying of us that we are his children even by his Spirit of sanctification which he hath sent down into our hearts By this we know that we are children redeemed and chosen If we be sanctified we are saved Our salvation is begun and shall be perfected in due time Object But when the Apostle saith we know that wee are translated from death c. his meaning is as if he should say we which have first received the seale and immediate witnesse of the Spirit we know c. but others cannot know it Answ This is not the meaning of the Apostle as is evident to any one that with attention doth observe the scope and manner of the Apostles writing The matter stands thus There were a number in the Apostles time such as Iames elsewhere speakes of which professed to know and believe in Christ and would say they had faith as it is in Iam. 2.14 and yet they had no works They would say they had fellowship with the Father 1 Ioh. 1.6 and yet they would walk in darknesse They would say they knew God 1 Ioh. 2.3 and yet would not keep his Commandements They would say they did abide in Christ and yet did not walk after the steps of Christ ver 6. They would say they were in the light and
if it should not there enjoy God it would say I finde not him whom my soule loveth and longeth for where is he I must finde him ere my joy can be full Thus a sanctified heart aspires to fellowship with and enjoyment of God himselfe It stayes not till it come to the top of the ladder where God is Ordinances are as so many steps to ascend up unto him be only is the end which the godly heart seeks in them when we rest in them not seeking or not finding God in them this is but formality not true sanctity True sanctity stayes not till we can say as 1 â—oh 1.3 Verily our fellowship is with the Father and with his Son Iesus Christ 7. True sanctification makes us exceeding sensible of our own wants and weaknesses in Grace making us to see how farre short we come of that perfection which should be in us Thus it was with Paul he strove unto a conformity wiâ—h Christ but saith he I have not yet attained unto it And so it was with David Psal 119.5 Oh that my wayes were directed to keep thy statutes q.d. but alas how short doe I come of such a course when men are so full and so perfect that they lack nothing it s a sign that pride and selfe-conceit and hypocrisie hath filled their heart rather then true sanctity These are proud Pharises Hypocrites Laodiceans who are indeed poore and blind and naked and miserable having no truth of Grace in them It s a true saying He that wants nothing in Grace hath nothing others there are which are ever wanting ever craving begging as men that are made up of wants seeing such abundance of corruption in themselves that it makes them to abhorre themselves when they come before God only this they doe they are still purging themselves in that fountaine of Grace Zach. 13. seeking to grow up to full holinesse in his feare 2 Cor. 7.1 These are sanctified soules such Christ pronounceth blessed Blessed are the poore in Spirit Blessed are these that thus hunger and thirst after righteousnesse Matth. 5. 8. There bee sundry sanctified affections and dispositions which doe shew forth true sanctification were it is As First holy mourning for sinne when our sinne is our chiefest sorrow as it was in David Psal 51.4 Secondly a chusing of the way of Grace when godlinesse and Grace with losse accompanying them are chosen and preferred before riches and treasures of the world doing as Moses who chose affliction rather then the treasures of Aegypt Heb. 11. and David who said of himselfe I have chosen the way of thy precepts c. What ever befall us this is our resolution in this way I will live in this I will die Thirdly a caring and taking thought for the things of Christ Paul that chiefest of Saints had his head full of these cares even cumbred with them every day This was from the abundant Grace of God which was in him those that are after the flesh they take thought for the flesh to fulfill the lusts of it Rom. 13. but those that are after the spirit they take thought for the things of Christ Phil. 2. Fourthly an holy zeale and earnestnesse for good to be active and working for Christ with an holy emulation and contention of Spirit being provoked thereto not only by the zeale of others as 2 Cor. 9. but even by their lukewarmnesse the lesse they doe we will doe the more and seek to draw on others by our example loth that any should bee more forward in evill then wee for good By these things try we our selves try we our sanctification where these things are there is the Spirit of holinesse and where they are not in some degree more or lesse there the Spirit of Grace is not nor have those that doe wholly want these things before named any part or portion in any saving blessing of the Covenant Vse 4. For direction unto all Gods people which have given up themselves by Covenant unto God These doe many times complaine of the power of their corruptions prevailing against them They see so much sinfull uncleanesse in themselves that it makes them to doubt whether the Spirit of Grace ever had any abiding in them Now for these here is direction how to get help that they may become pure holy undefiled and clean from their sin Let them look unto the promises of this Covenant which God hath made with his people Here is a fountaine of Grace opened unto them to wash in God hath promised That he will poure clean water upon them and will cleanse them from all their filthinesse Ezek. 3.25 He hath said he will wash away the filthinesse of the daughters of Zion that they may be cleane Are you then Ieprous and unclean in your own eyes Goe then and wash seven times in these waters of Iordan and so your leprosie shall depart from you Goe to God and plead his Covenant and promise and say unto God Lord thou hast made promises unto thy servants that thou wilt not only forgive the sinnes of thy people but that thou wilt sanctifie them and make them an holy people unto thee why then am I still thus corrupt sinfull and uncleane Lord wash me wash me throughly till I be cleane from all my sin This is our way to get help against our corruptions wee think for the most part that if we have sinned we must indeed goe to God for pardon and forgivenesse but we think we must work out our sanctification of our selves by our own watchfulnesse resolutions vowes and promises made unto God But herein we wrong our selves were there not more help in Gods promises which he makes to us then in our promises to him we might lie in our pollutions for ever we must therefore goe to God for help against all our corruptions seeking to him by faith in his Covenant and promise saying as Iehoshaphat Lord I am so borne downe by the power of my sinne that I know not what to doe only mine eyes are unto thee doe thou subdue mine iniquities doe thou help me The whole life of a Christian is a life of faith the life of justification the life of sanctification we live both these lives by the faith of the Sonne of God Gal. 2.20 and therefore we are said to be sanctified by faith because by faith we seek for and receive the Spirit of sanctification which is promised unto us Herein then lies our help What is the reason that after so many resolutions against such or such a sinne yet we are overcome againe and againe It is in a great part because we look at the victory against them to come as from our selves we think this or that shall doe it but the Apostle tells us that the victory by which we must overcome is our faith 1 Ioh. 5.4 Rest upon Gods faithfulnesse for help and strength against sinne as well as for forgivenesse of sinne And then though there be no help
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
4. And why are these things said to flow from Gods election but that we knowing that that foundation of Gods election remaineth sure we might know that our state in Grace is sure also as being built on that foundation which cannot be moved And this doth our blessed Saviour make good in that speech of his in Matth. 24. where speaking of the strong delusions and deceits which many should be deceived with he saith that those deceivers shall shew forth such signes and wonders as if it were possible should deceive the very Elect If it were possible but that they cannot doe the Elect cannot perish 4. It would frustrate the vertue and efficacy of the mediation and intercession of the Lord Iesus who not onely once offred up himselfe as a sacrifice for us but appeares for ever at the right hand of the Father to make intercession for us Rom. 8.34 That prayer of his Ioh. 17. which he made for us when he was here upon earth was and is a testification of the care he hath of us now in heaven He then prayed Father keep them in thy name and the same doth he for us now He is not changed he is yesterday and to day and the same for ever he is our faithfull High-Priest who beares our names upon his breast in the holy place he is now entred into Exod. 28.29 presenting us with his heartiest affection unto his Father he having set us a seale upon his heart and carrying us in his bosome and loving us with his bosome love This comfort Christ gave unto Peter I have prayed for thee saith Christ that thy faith faile not Luke 22.32 And look what Christ prayed for in the behalfe of Peter and the rest of his Disciples the same prayer he makes for all those that believe in him through their word Joh. 17.20 And if Christ make such intercession for us we know that he is alwayes heard and accepted by the Father Joh. 11. It is not possible that those for whom he intercedes should perish 5. If there were falling away from Grace then it must come either by Gods departing from us or by our departing from him But neither of these shall do it neither will God depart from us not shall we when once effectually called depart any more from him Jer. 32.40 He will not forsake his people 1 Sam. 12.22 Nor will they goe away from him Joh. 6.68 Lord whether shall we goe thou hast the fountaine of life and blessednesse in thee whether should we goe to forsake thee Object But Adam who had perfect holinesse in him and had more grace then we have did fall therefore we which have lesse grace then he may fall much more Answ It followes not because Adam and we are to be considered under different Covenants Adam was under the Covenant of works those that are regenerate are under a Covenant of Grace He was therefore left to himselfe to work either in one kinde or other well or ill as he would himselfe but now we are under a Covenant of Grace and are kept by the power of God through faith unto salvation 1 Pet. 1.5 he had no promise of being kept as we have He had that which we have not Posse si vellet he had power to have stood but abused his will we have that which he had not we have will but we want power but though we want power of our own yet we are kept by the power of God Object But we have no promise of being kept in the state of Grace but onely so farre as wee are not wanting to our selves c. Answ 1. If so no flesh should bee saved for who is not wanting to himselfe more or lesse Are those that plead thus so watchfull and diligent never to be wanting to themselves I suppose they dare not for shame once affirm it and yet I believe they will not therefore say that because of such want they are fallen from Grace 2. If this were all that God promised unto us now under Grace then I demand what have we promised to us more then was promised to Adam for surely if Adam had not been wanting to himselfe he should have continued still in that holy estate And if the Lord should now promise us no more what grace is shewed to us more then to him where is the Grace of the second Covenant above the first 3. The Lord hath promised this also that we shall never be so farre wanting to our selves as wholly to turn away from him Ier. 32.40 He puts into the hearts of his people an holy feare of departing away from him they feare to be deprived Heb. 4.1 This feare makes them pray knit my heart unto thee and to resolve with David It is good for me to draw nigh unto God Psal 73. And thus in Ier. 32.39 I will give them one heart that they shall feare me for ever This fearing him for ever makes Gods children for ever to cleave to him so as though they may have their particular slips and failings yet they can no more cease to feare God and to cleave unto him then this promise of God can faile wherein hee hath said I will give them an heart to feare me for ever At what time they cease to feare God at the same time this promise of God failes and comes to nought Object But these promises which doe sound as if they were absolute are to be expounded by other promises which are expressed conditionally if yee continue Colos 1. if yee faint not Galat. 6. Answ 1. These conditionall expressions are added not to weaken the force of those absolute promises before named as if one sort of promises did crosse another and were to weaken our confidence in them but there are two other causes of adding these conditions One is this Namely because the Apostle in writing to visible Churches hee knew that in all such Churches there were some that though they made as faire profession as the rest yet they would in time discover some unsoundnesse at heart for their sakes therefore the Apostle addes these Ifs as if hee should say if yee be truly grounded on Christ and so continue then shall yee be presented blamelesse c. Col. 1.22 23. but this doth nothing at all tend to weaken the assurance of those that are truly called and sanctified The other is this These conditionall expressions have in them the force of a secret warning and quickning exhortation for every one that standeth or thinks that he standeth to take heed lest he fall and so in stead of weakning our confidence they make us to stand more cautelously and sure 2. It is a sweet and usefull consideration observed by that learned Lawyer and active Instrument in the Cause of Gods truth that in the comparing and compounding of these conditionall promises with the absolute we must place conditionall in the first rank and then absolute in the second Set the former as the major Proposition
the later as the minor as thus If yee continue yee shall be saved here is the conditionall promise in the major then followes But yee shall continue yee shall never depart from me Here is the absolute promise in the Minor whence followes the conclusion of assurance in the conscience of the believer I shall be saved The inverting of this order breeds the disturbance and confusion when they set the conditionall after the absolute Object We grant saith the Jesuite we may be assured that God will hold his promise but no man can assure himselfe of the use of his particular will Answ Then belike the Grace of God and efficacy of it must depend wholly upon the will of man So that where the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercy we must now change the Text and say It is in man that willeth and not in God that sheweth mercy Object But to what end are those caveats and warnings given to take heed of falling away from the Grace of God if so be that those which are under Grace cannot fall from Grace Answ They serve to keep the Saints more watchfull by which watchfulnesse they are helped to stand more firmely They are thereby admonished of their owne infirmity and made more carefull to rest on Christ by whom they are preserved 2. They serve also to leave all Hypocrites and Apostates without excuse they being warned of the danger but they would not take heed Object But this Doctrine of Perseverance is a Doctrine of security tending to make men carelesse when they know they cannot fall nor perish Answ It doth indeed breed an holy security that knowing these promises which the Lord hath made unto us thus to keep us for ever unto himselfe now we may say as the holy Prophet I will even lay me down and sleep in peace for the Lord sustaineth me And though Legions of Divells beset me round about yet I will trust in this The Lord is my life and salvation of whom should I be afraid he will deliver me from every evill work and preserve me blamelesse to his heavenly Kingdome This holy peace and blessed security doth indeed flow from the doctrine delivered but not that sinfull and carnall security which these men meane Look into the Saints who have felt most assurance hereof in themselves and see whether it wrought any such effect in them David saith Thou wilt guide me by thy counsell and afterward wilt bring me to glory Psal 73. But did this his assurance make him carnally secure did he now conclude with himselfe I may now take mine own liberty and live as I list No such thought entred into his heart but the contrary it is good for me to draw nigh unto God It made him to love God more and to cleave unto him in his inward affection and to make God the portion of his soule for ever And so the Apostle who more assured then Paul Rom. 8. yet who ever more watchfull and more zealous for Christ Certainly they know not what this assurance is which think this to bee the fruit of it to make us carnally secure and carelesse of well doing Quest If the Lord will thus stablish and keep his Saints from falling how and by what meanes doth he effect it and bring it to passe Answ Here are two things concurring First an inward principle and work of faith wrought in us inherent and abiding within us Secondly an externall assisting power of God upholding and strengthening that weak faith which is in us and treading down our enemies under our feet Both these are joyned together in that one saying of the Apostle 1 Pet. 1.5 Wee are kept by the power of God through faith unto salvation Here is saith within us and the power of God without us both united and working together to keep us unto salvation Faith makes us see wherein our strength lyeth not in our selves but in God through Christ being then sensible of our own infirmity and weaknesse faith flies unto this power of God to be kept by him Faith speaks in the heart of a Christian as Jehoshaphat did 2 Chron. 20. Lord I know not what to doe I am not able to stand against all this multitude of enemies which beset my soule on evey side but mine eyes are towards thee I rest on thee 2 Chron. 14. And then the soule thus looking unto God by the eye of faith and resting upon his power now the power of God comes in for our help so as faith stands still to see and behold the salvation of God And hereto agrees that of the Prophet Isai 26.3 The Lord keeps in perfect peace the minde which is staid on him We stay upon him by faith and he keeps us in peace and safety by his power And to the same purpose is that in Ephes 6. where we are exhorted to stand fast in the power of his might we must have recourse unto the power of his might by faith and then we shall stand fast and never be moved Now as wee have seen that the Lord will preserve his people in the state of Grace to which he hath called them so let us consider what grace is herein shewed unto us from God and what benefit comes thereby unto our selves Here is Grace from God For by Grace we stand were we left unto our selves we should soone doe as our first Father did There is naturally the same revoking Spirit in us as was in him an aptnesse and inclination of heart ready to depart away Jer. 5.23 Heb. 3.12 loving to wander Jer. 14.10 we have also the same Enemy the same Tempter to draw us with like temptations from our communion with God Luk. 22.41 And in those that are not preserved by Grace these things corruption within and temptation without doe prevaile so farre as to turn back many who seemed to begin in the Spirit to cause them to make an end in the flesh They turning back againe after their washing to the wallowing in the mire 2 Pet. 2.19 It s Grace therefore whereby we stand else we should fall as well as they And a singular benefit it is considering that without this one all the former blessings to have God to be a God in Covenant with us to have our sinnes forgiven to have our natures renewed and sanctified all these I say were evacuated and made as nothing if this one blessing of perseverance were wanting for then we might lose our interest in God againe we might come againe under the guilt of sinne c. and what benefit then of all this that sometime we had God for our God we had our sinne forgiven but now all this is disanulled we have lost God againe and are now ensnared againe in the snare of our sinnes It is therefore no lesse blessing to be kept in a state of Grace then to be brought into it And then consider also the
receive some gift of Grace from him whose glory fills his temple shall stand and continue to the end till they receive the end of their faith and hope the salvation of their soule when thousands fall at their side and ten thousands at their right hand yet shall they stand upright they shall never fall 2 Pet. 1. This abiding Grace let us every one labour for seek it as silver call cry for it digge deep and search for it as for Treasures Prov. 2. Blessed is he that findeth it blessed now and blessed for ever Thus much of the fourth benefit and so also of all the spirituall blessings of the Covenant 2. It followes now to speak of the temporary which concern the good things of this present life Concerning which kind of promises the Lord is not wanting in making his goodnesse known towards his people in full measure The Lord knowing how apt we are to have our minds taken up with carefull thoughts about them and knowing also that we cannot in ordinary course bee without them he hath therfore made known unto us his care which he hath over us that he will provide for us whatsoever is needfull and convenient for us to the end that we knowing his promises concerning these things we might by faith rest upon his faithfulnesse and might be free in our minds from all vexing distracting cares serving him chearefully in our places according to his will looking to him for supply of all such things as we stand in need of And concerning these kind of blessings we may observe how the Lord hath made us some generall promises of all good things so as we shall want nothing that is good Psal 34.10 84.11 The want of some one thing needfull might more disquiet us then the possession of many things could cheare us And therefore he hath promised to give us all things And besides these generall promises he hath also given us promises of many particular blessings as of length of dayes Deut. 5.3 25.15 30.20 Prov. 3.16 of protection Gen. 15. Prov. 6.1 ult Psal 84.11 Zach. 2. of health and freedome from the diseases of Aegypt Exod. 15.26 23.25 Deut. 7.15 and many other of like kinde which I passe by Onely one kinde or sort of them I mean to insist upon a little those I meane which concern our sustenance and comfortable provision of necessaries for life as food convenient and cloathing convenient c. bread to eat and clothes to put on as Jacob speaks Gen. 28. These the Lord hath promised that he will minister unto his Covenanted people These promises we have laid down Levit. 26.3 to 14. Deut. 28.2 to 15. Psal 112.2.3 132.15 Isai 33.15 16. Jerem. 31.12 Ezek. 36.30 Matth. 6.33 2 Cor. 9.8 1 Tim. 4.8 I mention the more of these that we seeing so many and large promises made unto us we might be encouraged the rather to believe rest upon the faithfulnesse of him that hath promised If the Lord should have spoken but once unto us in the whole Scripture concerning these things we should not have needed to doubt of his word But when hee is pleased so often to repeat his promises over and over againe and againe so often telling us that he will not be wanting to us in these things it is too much incredulity in us if after all these we believe him not and cast not our care upon him Especially considering how the Lord himselfe reckoneth these promises a part of his Covenant which he hath made with his people Note that in Deut. 8.8 the Lord thy God gives thee power to get substance to establish his Covenant which he made with thy Fathers c. God doth herein fulfill his Covenant with us when he gives us such sustance as pertaines to the comfort of this life and so in Levit. 26.5 6. c. I will cause the land to yeeld her encrease and your threshing shall reach unto the vintage c. And why will the Lord doe this unto them He tells them in the ninth verse following sc I will establish my Covenant with you that is I will therein performe and make good my Covenant c. Psal 111.5 He hath given meat or a portion to his people what moves him thereto Even his Covenant He is ever mindfull of his Covenant the like we have in Ezek. 34.25 27. In all which we see how the Lord reckons this as apart of his Covenant in which he hath bound himselfe unto his people even to give unto them such things as they stand in need of for this present life And because it is the duty of Gods people to live by faith as well concerning those things that pertaine to this present life as those which concern the life to come to the end therefore that we may with more assured confidence rest upon the faithfulnesse of God in these things Let us help our faith by these considerations following 1. Look at the fulnesse and bounty of our God he hath a full hand a rich treasure full of all good things there is no end of his riches he is able to make us abound unto all sufficiency 2 Cor. 9. and is most liberall and free-hearted aboundant in goodnesse bountifull not sparing and close-handed but ready to communicate to every one that stands in need 2. As he is bountifull so he is also kind and loving to his people he loves the prosperity and welfare of his servants It delighteth him to see it go well with them he is tender-hearted towards them pittying their wants sensible of their sorrows and necessities 3. He hath already given us greater things then these he hath given to us his Son his Spirit himselfe how shall he not then give unto us these lesser things Rom. 8.32 4. Christ hath purchased them for us he hath given a full price for them hee emptyed himselfe and became poore to make us rich 5. Our bodies are the members of Christ and temples for the Spirit to dwell in and therefore not only the love which he beares unto us but that love which he beares unto Christ may assure us that he will for his sake give us that which is convenient because we are members of his body 6. It is not for the honour of Christs Kingdom that those which are his subjects should be exposed to wants in needfull things If he should leave them destitute the sorrow might lie upon them but the dishonour would redound unto Christ as if he sought not or cared not for the welfare of his people And thence it is that in Ezek. 24.29 36.30 when hee promises unto them the encrease of the field and such other outward blessings hee tells them that he will thereby take away from them the reproach of the Heathen they should henceforth beare the reproach of the Heathen no more and in Deut. 28.12 13. It is an honour which God puts upon his people in the sight of other Nations that
hee makes them able to lend unto others makes them the head and others the taile c. sets up his own above and the other beneath 7. God is in Covenant with our whole man he is the God of our body as well as soule and spirit we are wholly his he hath taken us wholly to be his own and therefore even as our Saviour Christ in Matth. 22. doth hereby prove the resurrection of Abrahams body because God was in Covenant with Abraham he was the God of Abraham of whole Abraham body as well as soule and therefore God being the God of the living and not of the dead Abrahams body must live and rise againe so by the same argument we may gather assurance that God will provide for our outward man because he is the God of the whole man he is a God to us not only to pardon our sinnes to sanctifie and save our soules but he is the God of our bodies also to feed and to cloth them to minister to them such things as are convenient for them And hence is that in 1 Cor. 6.13 as our body is for the Lord to serve and glorifie him so is the Lord also for the body to redeem it to nourish it to glorifie it 8. The Lord knowes how many discouragements we meet with here to dishearten us in his service And therefore he casts in these outward blessings as encouragements to provoke us to serve him with more willingnesse and cheerefulnesse of Spirit As Hezekiah caused the Levites to have provision brought in unto them that they might be encouraged in the service of the Lord 2 Chron. 31.4 so will the Lord doe much more hee will have his servants to know that they shall not serve him for nought Iob 1. not so much as to shut a doore in his house in vaine Mal. 1. 9. The Lord hath commanded such duties unto his servants as they cannot performe without a supply in these outward things works of love mercy kindnesse helpfulnesse one to another yea he would have us to abound in these things and as examples to goe before all other people And therefore he will also furnish us with sufficiency that we may be compleat unto every good work He will not send on a message and cut off the feet of him whom he sends Prov. 26.6 10. The Lord looks for service from our outward man give up your body as an holy living Sacrifice unto God Rom. 12.1 Glorifie God in your bodies and spirits for they are God's saith Paul 1 Cor. 6. but he will not reap where he hath not sown nor look to gather where he hath not scattered he will sustaine us if he look for service from us 11. We are Gods houshold and family and therefore hee will provide for his own If he have charged us to provide for our own 1 Tim. 5.8 he will not he cannot be wanting to his If he feed the Ravens Job 39.3 and cloath the Lilies Matth. 6.26 he will not suffer his children to want bread 12. By giving us these outward things the Lord would nourish our faith in the hope of things spirituall and heavenly for when we see his care over us in these lesser things it may assure us that he will not neglect us in those that are of greater moment The outward blessings which God gave unto Israel were not outward blessings alone but pledges and tokens of better things he gave them bread from heaven and it was an outward bodily food but not that only but it was a pledge to them of the true bread from heaven he gave them water out of the Rock which did quench their bodily thirst but not that only but was a sign and pledge of Christ the true Rock out of whom springs the water of life he gave them a good and fat land to dwell in where they had vine-yards orchards gardens and lived in pleasure therein through his great goodnesse Neh. 9. but not as an outward blessing only but as a pledge of a better inheritance And thus doth he unto us though every thing is not now typicall to us as to them yet thus far we may go to say that these outward blessings are made pledges unto us of Gods love towards us in better things so as we may argue from the lesse to the greater that if he be so mindfull of us in these smaller things of this life then doubtlesse he will not neglect us in those greater things which concerne the eternall salvation of our soules 13. He knowes we have need of these things Matth. 6.32 and therefore he having commanded us to give unto him that needeth Ephes 4.28 and open our hand wide unto the poore Deut. 15.11 surely he will not shut up the bowels of his compassion from his own needy servants but will open his good treasure unto them to satisfie them with good things Deut. 28.12 Quest But sometimes wee see Gods faithfull servants to bee kept short in these outward blessings how comes this to passe the Lord having made such ample promises unto them and how farre forth may any bee assured to have a sufficiency in these things Answ To the first I conceive thus First all the promises of things pertaining to this life are subordinate and subservient to the promises which concern our inward man and our eternall salvation God doth not promise us these outward things so as to make against our spirituall good but so as to further and help it forward he promiseth them with Christ not against Christ nor to hinder his Kingdome in our hearts Rom. 8.32 If it so fall out that sufficiency in these may better us in the inward man wee shall not want them but because the Lord sees us sometimes to abuse them to the fulfilling of our wanton desires to pride security confidence and trusting in them here the Lord is free from his promise least by filling us with those things that are outward he should empty us of that little grace that is in us Secondly there are times of tryall in which the Lord will try all his children The Lord will try the righteous saith the Prophet Psal 11.5 thus he tryed them in Heb. 11.36 37. they were tryed with mockings and scourgings being destitute afflicted and tormented Thus also he tryed Israel in the wildernesse Deut. 8.2 16. and thus he tryed holy Job God will know what is in us he will see whether we serve him for wages yea or no or whether wee would continue to serve him out of love though he should give us nothing Hee will see whether we follow him for loaves or whether we can be content to cleave to him in wants and necessities having nothing But though the Lord will thus try us yet these times of tryall last not alwayes these are not the wayes of Gods ordinary dispensation towards his people During these times of tryall the Lord doth sometimes cut short his servants in outward things but it is to do
them good in the later end Deut. 8.16 The hardships which Israel suffered for awhile in the wildernesse was recompenced with a Land flowing with milke and honey Thirdly sometimes God withholds good things from us for a chastisement of our sinne according to that in Jer. 5.25 your iniquities have hindred good things from you when wee goe out of the way in which the blessing falls it s no marvell if it fall beside us In these cases when either by sin we turn aside from the path of righteousnesse or if the Lord will take a time to try our uprightnesse before him or if he see our enjoying of these outward blessings would be an hinderance to our spirituall good in these cases I say Gods children may be exercised with wants and necessities and yet the promise of God failes not not in the first case because the promise of outward things in the making of it is subservient to the spirituall good of our inward man nor in the second case because the Lord hath put an exception of tryall by which he will try all his Nor in the third case because these outward good things are promised as rewards of Grace whereby the Lord doth recompence the love and obedience of his people But to the third part of the demand if it be further questioned how farre forth a childe of God out of these cases forenamed may assure himselfe of the fulfilling of these promises unto him hereunto I answer thus Wee must consider two things first what is promised secondly how and in what manner First consider what is promised for here may be a mistake in taking the promise to containe more then indeed it doth when the Lord promiseth that riches and treasure shall be in the house of the righteous what doth he meane by riches and treasure not the riches of a Kingdome or that which shall be sufficient for a man of high degree but such a sufficiency as is sutable to every ones estate and condition which God hath set them in That which is want and poverty to one may be fulnesse and abundance to another That then is riches to any man when God gives him so much as is sufficiently enough for him in his estate and condition though he may still come short of many others of higher ranke this is that which is promised Secondly consider in what manner God promiseth these things and that is as was said before as rewards and as fruits of that faith and obedience which he requires of his people Dwell in the land and doe good and thou shalt be fed assuredly saith the Prophet Psal 37.3 But what is this good that we must doe Answ 1. In generall Be upright with God in our conversation before him 2. Walk diligently and faithfully in our particular callings be not slothfull and unprofitable unto our selves It is the diligent hand that hath the promise of abundance The talk of the lips brings nothing but want Prov. 10. 3. And then we must depend upon God by faith in the use of meanes not trusting either to our own uprightnesse or to the meanes used but rest by faith on the grace of the promise as knowing that when we have done all that wee can both in our generall and particular calling yet the Lord might justly blast all our endeavours so as all our labour and strength might be spent in vaine Here therefore our confidence must be pitcht not upon our selves nor meanes but look by faith to the blessing promised which blessing is all in all Believe and yee shall prosper said Iehoshaphat 2 Chron. 20.20 and contra if yee believe not yee shall not be established said Isaiah Isai 7.9 There is much in the faith of Gods people It s a speciall meanes to obtaine the blessing It was usuall with Christ when any came unto him for help in outward things to ask them whether they believed or no and then he would tell them according to your faith be it unto you All Gods blessings are wrapt within his promises And faith is the hand to receive all whether they be spirituall blessings or outward concerning this life whatsoever the blessings be if they spring from Grace they must be received by faith The hand of Grace gives them and the hand of faith receives them And sometimes the want of faith onely cuts us short of the blessing we might enjoy we prosper not because we believe not The summe is this Let a man walk uprightly before God in his generall calling Let him be provident and diligent in his particular calling Let him withall in both these look by faith to the faithfulnesse of the promise of God believing that in this way he will give that which is sufficient for him Then I say that in the ordinary course of Gods dealing hee may be sure the Lord will not be wanting to him in such things as his state and condition doth require Vse 1. For confutation Are these outward blessings pertaining to this life blessings of Grace promised in the Covenant of Grace then first eternall life cannot come by merit when lesse blessings then that must come from Grace 2. Hence also falls down Popish satisfactions which they think are made by almes-deeds and such like works What satisfaction can we make to justice from that which we receive of meere grace of his own hand give we unto him 1 Chron. 29. 3. It makes against placing perfection in a state of voluntary poverty as if perfection could stand in renouncing the blessings of Gods Covenant Vse 2. For information 1. Concerning wicked men this may let us see that they have no true right before God unto the good things of this life I speak not of right before men but before God for if they have I ask by what Covenant Is it by the Covenant of works then they must fulfill it which they doe not nor can doe is it then by the Covenant of Grace but they are not within that Covenant They are within the Covenant of works but cannot fulfill it they are without the Covenant of Grace and therefore they can claime nothing by it But they say there is debitum naturae nature may claime so much as tends to the upholding of naturall life and being But I say again what claime can they have to life or to any thing which concernes life which have deserved to be destroyed and brought to nothing for ought I can see the old opinion herein must stand as truth that wicked men are but usurpers of the things they doe enjoy And if Christ bee the Heire of all things and we come to our right to them onely by Christ then those that are not Christs have no right unto them 2. Whereas some weak ones doe think they should pray only for spirituall blessings and not for outward things of this life they may hence see their errour They may lawfully pray for outward things look what God doth promise we may lawfully
pray for but God doth promise to us these outward things therefore we may pray for them Christ also hath taught us the same Matth. 6. and it s our duty to doe it thereby to testifie our dependence upon God our heavenly Father for the supply of all our necessities and in so doing wee give glory to God as acknowledging that every good gift must come from him James 1.17 3. Whereas some of Gods servants are possessed with doubts concerning their estate before God as fearing that they are not the Lords people because they are suffered to prosper so much in outward things this point may serve to remove that scruple because these outward blessings are blessings of grace to the people of God and therefore may well stand with a gracious estate If we endeavour to walk before God in truth and uprightnesse striving to keep a pure conscience in all things towards God and man then for any one to say I feare I am none of Gods people because I prosper in the world is all one as if he should say I feare the Lord intends me no good because he makes good unto me the blessings which he hath promised in his Covenant Vse 3. For direction 1. In the want of these outward blessings 2. In the enjoyment of them First In the want of them and here consider 1. The cause whence it is that we are deprived of them 2. What to doe to get them supplyed I. As for the cause of our wants what shall we say is God unfaithfull doth his promise faile is he unmindfull of his Covenant if not then think what is the cause of these wants which lie upon us c. In Iosh 7. when Ioshua saw the people flie before their enemies which seemed contrary to the promise of God the Lord having before promised to Joshuah that not a man should stand before him all the dayes of his life Joshuah falls on his face before God and begins to expostulate with him why he had brought them thither to destroy them But mark the Lords Answer Get thee up saith the Lord to Ioshuah why lyest thou upon thy face Israel hath sinned and therefore they cannot stand before their enemies Ioshuah not knowing nor considering the sinne of the people hee wonders at their overthrow as if the Lord had not been mindfull of his promise he having promised that not a man should be able to stand before them But the Lord tells Ioshuah Nay saith the Lord It is not I that have failed in my Covenant towards you but you have broâ—en Covenant with me Israel hath sinned and transgressed my Covenant and therefore it is that they cannot stand before their enemies So we when we feele our selves pressed with wants and necessities we are apt to think that Gods falls short of his promise towards us He hath promised sufficiency of all good things to his servants but we see not his promise made good unto us we suffer wants And now we are ready to aske why hath the Lord brought us hither into this wildernesse to destroy us But let us know it is not the Lord which hath broken promise with us but we have sinned and broken Covenant with him There is amongst us an accursed thing which till it be cast out of the campe of Israel we shall not stand before our necessities but they will prevaile against us as an armed man They are our iniquities which have turned away these things and our sins have hindred good things from us Jer. 5.25 Our own wayes and doings have procured these things unto us we may thank our selves if we be cut short in the things we would have Let God be true and every man a lyar Let him be acknowledged faithfull in his promise but we have dealt treacherously against him we have sinned and there is the true cause of our misery 1. We have amongst us Achans sinne I saw and coveted saith he we have amongst us worldlinesse and coveteousnesse which hath seised upon us and hath eaten up our hearts The rust hereof hath consumed the good that was in us we pretended to come hither for ordinances but now ordinances are light matters with us and we are turned after the prey Had any other people that professed themselves to be of the world and for the world had they thus walked the Lord would have said of them they are gone thither for the worlds goods and let them take their fill of it let them have what they goe for But as for us the Lord will not suffer us so If he see us forsaking the substance the true treasure to runne after these shadows they shall flie from us the more that we pursue them till we turn againe unto the Lord and then though we follow not them yet they shall follow us and shall pursue us and overtake us as Moses speaks Deut. 28.2 As now we are pressed with wants so then we shall be laden with benefits Psal 68. 2. We have amongst us excesse and pride of life pride in apparell daintiness in dyet and that in those who in times past would have been glad to have been satisfied with bread this is the sinne of the lowest of our people 3. Another sort are idle and walk inordinately not labouring at all but live unprofitably going from house to house They cannot put their hand to works 4. We have abundance of oppression and injustice in our dealings with breach of Covenants and promises there is want of truth and justice it is almost departed from our streets The Lord may now complaine of us as sometimes he did before of Israel I looked for judgement but behold oppression for righteousnesse but behold a crying Isai 5.7 and this sin will make a fire which is not blown by man to kindle of it selfe to consume us Job 20.19 26. 5. By these our sinnes we have brought a reproach upon the Gospel the glorious Gospel of our Lord Jesus Christ which should have been glorified by us So long as the Gospel held its credit amongst us so long the Lord also manifested his marvellous goodnesse towards us upholding us also and keeping us from those wants which now we feele But when the credit of the Gospel began to suffer by us we began to suffer with it also receiving therein a just recompence of our evill as was meet 6. There is amongst us a straight-heartednesse and close-handednesse towards the Lord in not ministring to the things which concern his worship the least portion is enough and the worst is good enough for those things that concern his honour This is a sinne which the Lord hath ever been wont to punish with scarcity as we may see in Hag. 1. Mal. 3.9 10. Prov. 20.25 These are the Achans which have robbed us of our silver and gold these sinnes have spoyled us of our substance and where the e things are found it is no marvell though we complaine of wants yet not through breach of Covenant on
the Lords part but through our sinfull breaking with him Israel hath sinned wee have sinned and therefore it is that we are fallen and come down so low Secondly Are we in want and doe we desire to enjoy a sufficiency of these outward blessings would we be set in a way in which wee may be sure to be provided for we have the way here set before us we heare that these blessings are promised in Gods Covenant The promising of them is one branch of that Covenant which the Lord makes with his people The way then is this First to enter into a Covenant with God and then to walk in Covenant with him as becomes his people 1. Enter into Covenant with him Art thou in hunger nakednesse or if not in such extremities yet wantest thou those things which thy condition stands in need of It may be thou art a stranger to the Covenant betwixt God and his people and hast lived an alien from God Thou hast with the Prodigall forsaken thy Fathers house departed away from God living viciously and sinfully and therefore the Lord hath brought thee to the same condition as the Prodigall was brought unto in these thy necessities doe thou then as the Prodigall did when he was in necessity and knew not what to doe he then bethinks himselfe In my Fathers house saith he there is bread enough but I am ready to perish for hunger I will therefore arise and goe to my Father and humble my selfe unto him desiring to be as one of his hired servants Think with thy selfe what provision the Lord makes for those that are of his houshold his children and servants have bread enough Arise therefore out of thy sin by repentance goe unto him and sue to be taken into his family and to be one of his servants and then will the Father call for roabs to cover thy nakednesse and bring out the fatted calfe to satisfie thy hunger thou shalt be fed with food convenient for thee Thy bread shall not faile and thy water shall be sure Though he suffer aliens to want yet his family shall bee provided for but then remember this withall to walk in Covenant with God walk as becomes one of the family of heaven and of the houshold of God be faithfull and diligent in his service have a care of his honour doe nothing to blemish his name bee carefull to please him in all things be zealous for his glory Be thankfull that he hath taken thee to bee one of his Be faithfull in thy particular calling as therein serving the Lord and not to serve thine own turn Study to bee usefull and serviceable to others of Gods servants which are of the same houshold of faith with thee and in this way of the Covenant look for and expect the blessing of it Doe good saith the Prophet and thou shalt be fed assuredly Psal 37.3 If yee be willing and obedient ye shall eat the good things of the land Isai 1.19 and if at any time thou be put to straights and wants doe as Jacob did put God in minde of his Covenant and promise Lord thou saidst saith Jacob that thou wouldest doe me good Lord say thou thou hast said thou wilt care for me and provide things needfull for thy servants and therefore though I be not worthy of the least of all thy mercies not worthy to be fed with the crums which fall from thy childrens table yet because thou hast said that thou wilt satiate thy people with thy goodnesse make good thy word which thou hast spoken Let thy mercy come unto me as I trust in thee Thus doe and then lay thy life upon it thou shalt not want Bread shall be given thee and thy waters shall not faile thou shalt have thy daily portion provided for thee Though thou hast not much laid up in store for many yeares or dayes yet thou shalt have thine Omer day by day And as those in Nehem. 11.23 12.47 they had by the Kings appointment every day a set portion so shalt thou have thy daily allowance daily bread with all such other things as concern this present life II. As in the want so in the enjoyment of outward good things the former consideration gives us direction also doe we enjoy them hath God made good his promise unto us have we a portion convenient for us Then 1. Learn hereby to acknowledge God in these gifts of his goodnesse and grace towards us see his hand in them and know that it is he that gives us all things to enjoy 1 Tim. 6.18 say not it is our own hand that hath done this Though these outward things be but the blessings of the left hand the lesser blessings of the Covenant yet the Lord would be acknowledged even in these This is one reason why the Lord promiseth these things to us in his Covenant that we might learn thereby to acknowledge that they come not unto us by chance or fortune as Heathens thought calling them therefore Bona Fortunae nor yet as carnall Christians think by our own providence or wisedome but look at them as blessings comming from the Lord himselfe This lesson the Lord teacheth us Deut. 8.17 18. Say not it is mine own hand which hath prepared me this abundance but it is the Lord which gives thee power to get substance c. and when we are wanting in acknowledging his hand in them the Lord complaines of our neglect as we may see in Hos 2.8 shee did not know that I gave her her corne and wine and oyle and multiplyed her silver and gold c. And thence it is as I think though others interpret the place otherwise that in Iob 31.27 where Iob speaks of his great substance and riches hee saith his mouth did not kisse his hand That is he did not applaud himselfe nor did he ascribe it to his own handy works Some other would have said this hand hath done it as Isai 10.13 which had been a kissing of his hand and an honouring of himselfe and not a giving glory to God But Job abhorred this so should we let us in our heart acknowledge that it is not our own hand but the Lord which hath given us all our abundance of good things In them see his bounty towards us As he hath let the streame of his bounty run forth towards us so should wee run back and acknowledge the bountifulnesse of the Lord for the wheat and for the wine which he hath given us Ier. 31.12 Should God withhold his hand we might labour long enough and put all our gettings into a broken bag Hag. 1. The race is not alwayes to the swift nor the battle to the strong nor riches to men of understanding and of strength but the Lord gives to every one as pleaseth him And as we should see Gods bounty towards us in these so wee should see his Grace also in them Look at them as blessings of Grace which are communicated to us by
to that Prayer of his in Iohn 17.4 I have glorified thee here on earth now therefore glorifie me with thy selfe with that glory which I had with thee c. so must we doe we must walke by the same way we must here glorifie that grace by which we look for glory and honour and eternall life 2. The Lord would hereby justifie the way of his grace and stop the mouthes of all such as ate ready to murmure against him herein shewing his righteousnesse in saving those that do beleeve the wicked are forward to complain against the Lord himselfe they had wont to say The wayes of the Lord are not equall Ezek. 18. and in Mat. 20.11 there are that murmure against him as if he dealt not equally with them they are complainers Iude 16. ready to challenge God righteousnesse that they themselves are not saved as well as others These mouthes must be stopped and when the Lord hath carried on his people in a way of grace through faith patience submission and obedience to his will others continuing still in their caâ—nall licentiousnesse this will stop the mouthes of all such complaâ—nours and murmurers It will shew forth the righteousnesse and equity of the Lords proceeding in judgement against them in condemning them and saving those that doe beleive 1 Thes 1.6 3. It s also for the greater consolation of the Saints that wee seeing the condition to be wrought in us and finding our selves to be guided by his Spirit and inabled in any gracious measure to keep the way of his Covenant which he hath appointed for us to walke in we might thereby have the more strong consolation assuring our selves of the fulfilling of his gracious promise towards us that his loving kindnesse shall be for ever and ever on them that fear him and keepe his covenant thinking upon his Commandements to do them Psal 103.17 18. And thus both in respect of glorifying of God the stopping of the mouthes of the wicked and for the comfort of the Saints it was meet there should be a condition annexed to the Covenant Before we proceed to the third point let us make a little use of that already delivered If there be a condition of the Covenant then hence it follows That for the tryall of our interest in the Salvation which the Covenant promiseth there can be no more direct evident and certain way taken then by examining our selves concerning the condition of the Covenant expressed in the conditionall promises The promise of life is made onely to beleevers who are described by other graces accompanying their faith and therefore termed sometimes such as love God sometimes merciful poor in heart upright and such other all these flowing from faith faith shewing it selfe by them Now then faith being the condition of the Covenant as we shall shew afterwards and being known by these other graces accompanying it here is the way for us to try our selves before God whether the promise of salvation doe belong unto us even by looking to the condition of Faith and such other graces as doe accompany it in them that doe beleive This is so sure away of tryall that the Apostle himself directs us thereunto 2 Cor. 13.15 Prove your selves whether yee be in the faith or no If we would know our selves to be such as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be disallowed or rejected there is no better way to know it then by our faith And Iohn tells us that in this way we shall assure our hearts 1 Iohn 3.14 18 19. In Rom. 10. The Apostle doth propound the doubt of a weak beleever inquiring how he may know that he shall be saved and the Apostle himself answers his doubt telling him that it is not by ascending or descending hither or thither but by looking to his faith For if thou beleevest with thine heart in the Lord Iesus thou shalt be saved v. 9. This way of tryal sheweth the true use of those promises which we call conditional we do not make the graces expressed in them as the matter of our righteousnesse and yet neither do we cast them aside as if they were Legall promises and not Evangelicall but the use of them is thereby to try our selves by the graces expressed in them and this is the chiefest way of tryall which the Word doth direct us unto Yea I doubt not to affirme that if we will in ordinary course have any tryall of our estates by the Word we must have it in this way by the conditionall promises The absolute promises do not describe the persons to whom the blessings of the Covenant doe belong onely the conditionall promises do point out the persons to be saved as the absolute do shew the cause of our salvation if therefore we will try and in a way of tryall have any knowledge of our personall interest in the salvation promised we must either come to know it by the conditionall promises or not have it from the word at all c. Yet neither would I make rhe absolute promises uselesse as some have gone about to do with those that are conditionall I acknowledge they are of singular use First in that they shew unto us the onely cause of our salvation even free grace and no other Secondly they are a foundation for the faith of adherence or dependence to stay upon they yeeld a singular incouragement to a poor dejected soul that finds nothing in it self but sin and misery with hope to cast it selfe upon the free grace of God seeing he looks at nothing in us for which he should save us but onely to glorifie his own grace in us But still though in these regards there be great use of these absolute promises yet the tryall of our estates is not by them because they doe not note out the persons to whom the salvation is promised but this is done as was said by the conditionall There be two acts of faith one of adherence or dependance another of assurance There be also two kinds of promises absolute and conditionall marke now how these doe fit and answer one to the other the absolute promises to the faith of adherence the conditionall to the faith of assurance For example God comes and sayes For mine owne sake will I doe thus and thus unto you in an absolute promise here is a ground for the faith of adherence to cleave unto though I be most unworthy yet I will hang upon this promise because it is for his owne sake that the Lord will perform this mercy that he may be glorified There be also conditionall promises He that beleeveth shall be saved by meanes of which we having the experience and feeling of such grace in our selves we grow to an assurance that we are of those that he will shew that free grace upon And thus the absolute promises are laid before us as the foundation of our salvation which is wrought in the adhering to the promise and the conditionall as the
in all our wayes to governe us according to his owne will that he may be glorified in us Thus God offers himselfe unto us in his Covenant c. Now the answer is ready to the question propounded how faith doth act in closing with the Covenant the work of faith herein is to carry the soule towards the Covenant in the same order and way as it is propounded First accepting the grace offered resting upon God for all the mercy which he hath promised 2. Taking God to bee a God over us submitting to his government and authority to command us and to rule us in all things according to his own will these two things faith doth and so takes hold of the Covenant in the same way and order as God offers it 1. God makes himself known to us as a God of mercy gracious long-suffering pardoning iniquity transgression and sin he offers himselfe to be reconciled unto us though we have rebelled against him promising to be a Father unto us and to accept of us as his sons and daughters in his beloved Now the worke of Faith in respect of this offer of grace is only to accept the grace offered to lay hold on it and take it unto our selves being so freely offered Faith brings nothing to God of our owne it offers nothing to stand in exchange for the mercy offered it receives a gift but giveth no price The Lord holds out and offers the free grace of the Covenant faith receives it and makes it our owne Hence is that expression used by the Prophet in Esay 56. where we are said to lay hold of the Covenant God holds it forth and we take hold of it the hand of grace offers it and the hand of faith receives it and makes it our owne and this it doth by such steps and degrees as these that follow wherein though I should not limit the Lords dealing with all his yet I will shew what I conceive is the most usuall and ordinary course of Gods dispensation towards those whom he brings into Covenant with himselfe Here then faith closeth with the Covenant in this manner 1. By hearing the great things proposed in the Covenant it stirs up in the heart a deep and serious consideration of the blessed condition of those people that are in Covenant with God Oh what a blessed estate is it thinkes such a one to be in favour with God to be one of his covenanted people It makes him say with Moses Blessed art thou O Israel a people saved by the Lord Deut. 33. It saith with David No people O Lord is like thy people Israel whom thou hast redeemed unto thy selfe 2 Sam. 7.23 Time was when we counted the proud blessed and placed our felicity in other things as in riches preferments favour and credit with men c. but now these are become vile and things of no value faith makes us change our voice and to speake with a new tongue and to say not Blessed are the people that be so but Blessed are the people whose God is the Lord Psal 144. ult This high esteeme of grace being accompanied with a sence of the want of it wee seem unto our selves as undone men lost wretched miserable The poor soul thinkes with it selfe no sin like my sin no misery like my misery I am separated from the Lord an alien from his people Oh blessed are they that are are at peace and in covenant with him this is now the onely pearle of price the rich treasure in the field for which such a one is content to give all the substance of his house In the prodigall when he began to thinke of returning to his father these two things were found in him First a deep sence of his owne misery I die for hunger Secondly a consideration of the wellfare of those that were in his Fathers house they have bread enough So it is with those poor soules in which faith begins to work to draw them back into Covenant with God sensible are they of their own woe highly also doe they prize the excellency of grace if by any means they might attain to have a part in it 2. This high esteem of grace and being in Covenant with God begets a longing desire of it good being beleived cannot but be desired and longed for and therefore faith now beleeving the benefit of being in favour and Covenant with God it cannot but work desires after it desire naturally springeth from the apprehension of any good made knowne Faith is both in the understanding and in the will as it is in the understanding it opens the eye to see and clearly to discerne the blessing of the Covenant and then stirs up the will to pursue and desire the attaining of the grace revealed Never did David more long for the waters of the well of Bethlehem then such a soul touched with the sence of sin doth desire to be at peace with God and in covenant with him and therefore it is that they are said to thirst after the the Lord Psal 42.2 to pant after him Psal 42.1 to gaspe after him Psal 119. longing for communion and peace with him Thus in Esay 26.9 with their soules they desire him in the night and with their spirit in the morning the desire of their soul is set upon him and cannot be satisfied by any thing without him peace with him is their life and to be separated from him is unto them as the shadow of death 3. Faith being yet weak and but as in the bud or in the seed and being yet unacquainted with the Lords dealing with his people not knowing how he useth by terrors of death to bring them to life and peace hence it comes to passe that the soule being pressed with sence of sin therefore though its desires be strong yet hope of obtaining is but feeble and vveak vve seeming to our selves utterly unworthy as indeed we are and uncapable which we are not of so high a priviledge as this is to be in favour and Covenant with the most high God Here therefore faith is taken up with many thoughts thereby to support and keepe up the heart in hope carrying the eye of the soul towards God though as beholding him afarre off faine would the poor soul be joyned to the Lord Isai 56. but being as yet dismayed with the sence of sin he stands like the poor Publican afar off as one afraid to come neere into the presence of the holy God as yet faith can scarce speak a word to God it cannot come neer to call upon him only it can with Ionah look towards his holy Temple as being like the poor weak babe which lies in the cradle being both sick and weak and speechlesse and can onely look towards the mother for helpe the cast of the eye after a sort expressing and signifying what it would say Thus doth faith being yet weak it would speak unto God but cannot onely it hath its eye towards
unto him to bee kept by him unto salvation according to his Covenant and promise And thus is this part of the Covenant made up betwixt God and us and the soule now sayes within it selfe I that was sometimes an enemy he hath now reconciled unto himselfe I that was in times past without God without Christ without promise without Covenant without hope none of Gods people not under mercy yet now I have God for my God Christ is my peace in him I have obtained mercy and am now become one of Gods people the Covenant of his peace now belongs unto me the Lord also is become my salvation and here the soule rests and is satisfied as with marrow and fatnesse saying as Jacob The Lord hath had mercy on me therefore I have enough I have all that my heart hath desired Gen. 33.11 Thus we see how faith closeth with the first part of the Covenant that God will be a God of mercy unto us to blesse us with blessings of peace c. 2. Concerning the other part of it wherein God offers himselfe unto us to be a God over us to rule us and govern us in obedience to his will faith works the soule to a closing with this also The converting sinner having tasted the fruit of his own former wayes and finding how bitter and evill it is that he hath sinned doth now desire to resign up himself to the Lords government being willing to deny his own will and to take up the Lords yoke and to be subject thereunto he now sayes no more who is Lord over me Psa 12. He doth no longer look at himself as his own to live to himself after his own minde and will but being weary of his own wayes and finding it sufficient and too much that he hath spent the time past in the lusts of the flesh now he commits himselfe to the Lords government taking him to be a God over him to rule and order him in all his wayes The Covenant which passeth betwixt God and us is like that which passeth between a King and his people the King promiseth to rule and govern in mercy and in righteousnesse and they againe promise to obey in loyalty and in faithfulnesse faith sets up God upon his throne and sayes Let the Lord reigne for ever and ever reigne thou over mee O Lord and lead me in the way which leads unto thee And this doth faith work in us by these or the like meanes 1. Faith looks at the manner of Gods invitation and call when he invites us to come and enter into Covenant with him he doth not offer himselfe to be a God to us to blesse us without being a God over us to order and govern us but links these two both together If we will have his blessing his peace we must bee under his Dominion Look as in a Common-wealth or Kingdom none hath the benefit of the Law but those that subject themselves to the Law none have the protection of authority but those that obey it so here God doth not promise to pardon our sins leaving us still at our own liberty to live as we list but if he doe at all make a Covenant with us he will be a God to us as well to rule us as to save us To say live as yee will sinne as yee will and yet you shall be saved is the Devils Covenant not Gods and therefore it is that when the Lord calls us into a Covenant with himselfe he bids us come out from among the wicked separate your selves and touch no uncleane thing saith the Lord 2 Cor. 6.17 and in this way he promises to receive us and to be a God unto us How vile soever we have been before time it hinders us not from entring into Covenant with God but if we will now become his people we must henceforth walke no more as we had wont to doe we must henceforth be separate from our uncleannesse Ephes 4.17 Esay 1. ver 6.7 8. Come let us reason together let us make an agreement but withall wash you make you clean c. This is the Lords manner of invitation so that faith sees a necessity of submitting to Gods authority because it may not take hold of one part of the Covenant without the other If we will have God to bee our God to pardon us and to blesse us wee must have him a God over us to govern us after his own will 2. Faith opens the understanding convincing us by arguments how just how equall and reasonable it is that God should rule and we obey by faith we see the invisible things of God that is his eternall power and Godhead which before we saw not by faith we see him in his Excellency and Majesty cloathed with glory and honour riding upon the Heavens attended upon with thousand thousands of Angels ministring unto him By faith we see him moderating the whole world by his wisdome and power Psal 103. We look at him as King of Kings as Prince of all the Rulers of the earth Neither doe we by faith thus see God as he is in himselfe but as he is to us as having power in his hand either to save or destroy so that there is no resisting we know now that if we fall upon that stone by our rebellion it will grinde us to powder now there is no more question made who shall have the dominion though in times past we had said this man shall not reign over us Luk. 19. yet now it is our chiefe desire that his Kindome may come into us and beare sway in us Faith sets before us also the benefits and kindnesse of God towards us and so perswades us by those mercies of God to give up our selves as a sacrifice in humble obedience unto his will Rom. 12.1 Faith reasoneth in the heart as David did I will prayse thee O Lord with my whole heart yea I will glorifie thy name for ever for great is thy mercy towards me thou hast delivered my soule from the lowest grave Psal 86.12 13. Faith makes us speak to God as the Israelites did to Gideon when he had delivered them out of the hand of the Midianites Come say they unto him and reign over us both thou and thy son for thou hast delivered us out of the hand of Midian Iudg. 8.22 Now God is counted worthy of all honour and service Apoc. 4.7 5.12.13 Worthy to be exalted and glorified thus faith urgeth it as a thing most reasonable that God so glorious in himselfe having power over us to save or destroy and when he might have destroyed us yet hath saved us from so great a death and prepared for us so great salvation should be glorified by us wee submitting our selves unto the obedience of his will 3. Faith makes us look at the Lords government as a mercifull goverment bringing peace and blessing unto those that are under it it looks at this King of Israel as a mercifull King
me to this faith assents also and carries us on in an answerable conversation thereby testifying before all the world that we have set up the Lord to be our God to command us and to rule us and that we have given up our selves to be his people And here are sundry acts of faith by which it inables us so to walk As 1. Faith hath alwayes an eye to the rule and command of God which he hath set before us to walke by it attends constantly to the Tables of the Covenant in things to be beleived it looks to the promise and in things to be practised it looks to the Commandement As in matters of faith it will beleeve nothing without a word of faith to rest it self upon so in matters of fact it will doe nothing without a word to command or warrant that which is done because without a word it cannot be done in faith and it is no act of faith which is not done in faith Rom. 14.23 Faith will present no strange fire before the Lord Levit. 10. It is inquisitive to understand what the will of the Lord is as knowing that he accepts nothing but what is according to his own will and word therefore it is that David prayes Teach me good judgement and knowlâ—dge for I have beleeved thy Commandements Psal 119.66 as if he should say I beleve and know that what thou commandest is good teach me to judge aright and know thy Commandements faith will be circumspect and fearfull till it see a word to direct and warrant its way but when it sees a plain word then it growes bold and confident as knowing that this way is right This then is the worke of faith to attend to the word of faith in every thing if we be to perform any act of worship unto God it will worship him not after the traditions and precepts of men but after the will of God if we bee to perform any office of love mercy or justice towards men it hath an eye to the word in all these to doe every thing according to the pattern set down in the word to walk without a word to direct us by is the work of unbeliefe not of Faith 2. As Faith takes direction from the true rule so it directs us to the right end it lifts us up above our selves and above our owne ends and aimes making God our highest and chiefest end for which we live and work as we are of him and live in him and by him so by faith we live to him and for him Rom. 14.7 8. 1 Cor. 10.31 1 Pet. 4.11 2 Cor. 5.15 Reason tells us we must be for our selves but faith tells us we must be for God this God claimes as his right and due and faith also assents unto God faith Thou shalt glorifie me Psal 50.15 Faith saith I will glorifie thee for ever Psal 66.12 3 Faith shields us against the hindrances and temptations which we daily meet withall in our Christian course sometimes we are tempted on the right hand by the baites and allurements of the world as Christ was Mat. 4. All this will I give thee saith the World if thou wilt be mine but here Faith overcomes the world 1 John 5.4 by setting before us better things then these even a better and more enduring substance Heb. 10. those earthly pleasures which seem so pleasing to the eye of sence are but empty and vain shaddowes in the eye of faith which looks at things afar off at things to come at things within the vaile where Christ the fore-runner is gone before to prepare a place for us Hebr. 6. Sometimes again we are tempted on the left-hand with crosses persecutions afflictions and sufferings for the Name of Christ by which Satâ—n seekes to turne us out of the way and to make us falsifie our Covenant with God but here also our faith helpes us to overcome and makes us conquerors through Christ that hath loved us by setting before us the end of our patience and faith telling us that these short sufferings of this present time will bring unto us an eternall waight of glory 2 Cor. 4.17 and that all the sufferings of this present life are not worthy of the glory to be revealed Rom. 8.18 and thus faith makes us to despise the shame and the sorrow which we now suffer looking to the joy which is set before us Heb. 12.2 and thus faith is our victory by which we overcome the world and do continue faithful and stedfast in our Covenant unto the end 4. Faith incourages us unto well doing by perswading us that our services are accepted of God in Christ and by propounding unto us the promises of reward First it perswades us of acceptance that the Lord will have a gracious respect unto our services which we present before him Gen. 4. The Lord hath promised to accept our services which are done in faith Isai 56.7 and thereby faith encourageth us to every good worke The beleever knowes all his workes as they come from him to be full of imperfection yet considering withall that it is Gods good and acceptable will which he conformes himselfe unto and offering up his service in Christs name hence faith looks for acceptance according to that witnesse of the Apostle Acts 10.35 And this is no small incouragement to well doing when we believe what we doe shall be accepted graciously What will not a subject do if he know his King will take in good part the service which is tendred unto him sometimes they run themselves out of all to humour them Now faith assures us that there is not one prayer one holy desire one good thought or word or good purpose which is thought or spoken or done to the glory of God but God takes notice of it and accepts it in good part Mal. 3.16 Secondly faith assures us of a reward which shall be given us faith sees a recompence in the hand of God Heb. 11 2â— as knowing that he will not forget our labour of love which we have shewed unto his name Heb. 6. but will one day say unto us come hither Well done good and faithfull servant enter into thy masters joy 5. Faith doth not onely encourage us unto well doing but it doth furnish us with strength and ability by which we may perfome Faith is a strengthening grace renewing our strength as the Eagles increasing power in our inward man Ephes 3.16 17. unbeleefe weakens the heart and makes the hands to hang down Heb. 12.12 and doth not onely discourage but also disable unto that which is good but faith makes us full of power and strength by the Spirit of the Lord Micah 3.8 to goe through the worke which is committed unto us so as if we want strength it is because we want faith or at least do not make use of our faith as we should do Now there is a twofold strength and power which we get by faith First a power inherent and dwelling
in us Secondly a power assisting and being with us By faith we get a power of grace inherent and abiding in us and that is in this manner and by these meanes 1. By faith we look at Christ as having all fulnesse of grace in himselfe Joh. 1.16 Col. 1.19 All others Angels or Saints have but their measure some more some lesse according to the measure of the gift of Christ Ephes 4.7 but Christ hath received the spirit not by measure but in the fulnesse of it John 3.34 Faith looks at this fulnesse of Christ 2. By faith we know that what ever fulnesse of grace is in Christ he hath received it not for himselfe only but for us that he might communicate unto us and we might receive from him In Psal 68.18 it is said He received gifts for men not for himself but for men that we might receive from him and thence it is that in Iohn 1.16 Of his fulnesse we receive grace for grace his wisedome is to make us wise his meeknesse and patience to make us meek and patient and so in the rest c. 3. By faith we look at Christ as faithfull to distribute unto us all such grace as he hath received for us he is faithfull in all the house of God Heb. 3. faithfull in dispensing all the treasure of grace committed unto him for his Churches good he keeps nothing backe his faithfulnesse will not suffer him to keep that to himselfe which he hath received for us but as he hath received all for us so in faithfulnesse he will communicate the same unto us according to our need and therefore it is that as in Psal 68. he is said to receive gifts for men so in Ephes 4. The Apostle alledging the same place of the Psalme he changeth the word received into giving and saith He gave gifts unto men as he receives so hee gives being faithfull in all that is committed to him and this faithfulnesse of Christ doth faith look at that we may receive grace from him 4. Faith looks at the promise of Christ promising to give us his spirit Ezek. 36. Prov. 1.23 upon him rests a spirit of strength Esay 11.2 and he hath promised that the holy Ghost shall take of his and shall give unto us Ioh. 16. and that the father shall give the holy Ghost unto those that desire him Luk. 11. these promses faith feeds upon and sucks life and spirit out of them begging performance of them according to our need Doe we want wisdome meeknesse patience or any other grace faith carries us by prayer to this fountaine and in this way waits for and expects to receive the grace we want as the childe by sucking the breast draws forth milk for its own nourishment and thereby grows in strength so doe we by the prayer of faith suck from the promise of grace and doe thereby derive strength to our inward man to enable us unto all wel-doing And thus it is that in Gal. 3.14 we are said to receive the promise of the spirit by faith which spirit being a spirit of power 2 Tim. 1.7 and being thus received by faith we see how faith enables us with all power to fulfill the Covenant which we have made with God c. 2. Faith gets an assisting strength from Christ Besides that which is inherent dwelling within us there is an assisting power of Christ by which he helps his servants that cast themselves upon his help In those great works which were done by the Apostles it was not any indwelling power within themselves by which they did them but a power of God without them assisting and working with them and so it is after a sort in the ordinary duties we take in hand 1 Chron. 15.26 In carrying the Ark God helped the Levites which were to beare it the Lord assisted them and this doth the Apostle also seeme to point unto in 1 Cor. 15.10 speaking of his aboundant labour in the Gospel hee saith yet it is not I but the grace of God which is with me he doth not say which is in me though there was such grace within him also but which is with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implying an assisting grace strengthening him to doe above that which any thing in himselfe could have reached unto Compare together 1 Pet. 5.9 with Rom. 16.20 in the one of these places the Apostle bids us to resist Sathan by faith but in the other place Paul tells us that it is God which treads Sathan under our feet both these Scriptures together imply thus much that the faith within us must bee working in resistng of Saâ—han but yet the power by which we overcome him is not by the power of faith or any grace in us alone but the assisting power of God without us is that which subdues Sathan to us and treads him under our feet This assisting power the Lord hath promised to his people Judg. 6.14 15 16. 2 Chro. 15.2 Act. 18.9 10. And faith rests upon these promises 2 Chron. 14.11 and this makes all things possible to a believer Mark 9.23 because faith sets Gods own power awork to work that by us which of our selves we could never doe he works all our works for us while we rest upon him for help Esay 26.12 Thus faith furnisheth us with all strength enabling us to walk with God in a holy conversation according to the tenour of the Covenant which the Lord hath made with us 6. As faith doth thus strengthen us c. so if at any time wee be by occasion over taken with any fault faith recovers us out of our falls and restores us againe to our former estate the true believer though he doth not deale falsely with God in his Covenant Psal 44.17 yet he may and sometimes doth walk weakly in the keeping of it because he doth not stirre up his faith in which his strength lyeth though his heart is not turned back yet his foot may sometimes goe out of the path many slips Gods own covenanted people are subject unto But though they fall and fall often yet they do not so fall but they rise againe they turn aside but yet they return again into the way of the Covenant faith brings us back to God in exercises of humiliation and renewing of our repentance before him It casts shame upon our faces that after all the grace which hath been shewed unto us we should so requite the Lord with such undutifull carriages Deut. 32. Ezrah 9.6 But yet it doth withall encourage us with hope speaking thus in the heart of a believer yet there is hope in Israel for all this Ezrah 10.3 It remindes us of those promises Return unto mee and I will return unto you Zach. 1. Ye have indeed sinned a great sinne ye have done all this wickednesse but yet depart not from following the Lord for the Lord will not forsake his people whom he hath pleased to make his people 1 Sam. 12.20 21
should have said unto us you have once broken my Covenant and yet if you will at last fulfill my Law which I gave unto you I will yet accept you as just unto life yet we could not have done it the condition was too hard for us to perform If we had been held close to this condition of fulfilling the Law we should have missed of life for ever The Lord therefore seeing and pittying of our infirmity was pleased to propound unto us another condition saying unto us only beleive Beleive on my son trust on my grace and thou shalt be saved herein the Lord hath condescended to our weaknesse taking compassion of our infirmities laying upon us no other burthen but this Beleeve my promise accept my grace and rest upon it and this thy faith shall save thee Thou shalt never perish 3. It serves for comfort to all Gods faithfull ones that have beleived through grace if you have received this first gift if it be given you to beleeve you shall not fail of a second gift even the gift of eternall life through Iesus Christ our Lord Though your repentance be lesse then to equall the measure of your sins though your obedience be imperfect yea though your faith it selfe be weak also yet if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained syncere and sound this your faith is accepted of God and is imputed to you for righteousnesse Those that are of faith are blessed with faithfull Abraham saith the Apostle Gal. 3.9 Blessed is shee that beleeveth saith the Angell Luke 1.45 and the Son of God comes in as a third witnesse testifying that whosoever beleeveth in him shall not perish but is passed from death to life Iohn 3. Here are three witnesses from heaven and earth all witnessing the blessed estate of such as do beleive Faith is well termed precious faith 1 Pet. 1.2 Pet. 1.1 because it makes us partakers of all the precious blessings of grace which are contained in the Covenant The faithfull are inheritours of all the priviledges which God hath promised to his chosen and therefore it is that they are called heires of promise Heb. 6.17 and heires of blessing 1 Pet. 3.9 You beleevers be exhorted to see and owne your blessednesse take notice of the great things the Lord hath done for you he hath made a covenant with you even a Covenant of peace and blessing and life for ever God is become your God he will be all things unto you and when all helpes under heaven fail you yet from himselfe he will do you good all your sins are forgiven you his spirit is yours to lead you to sanctifie you and to heal the evils that be in you he will uphold you in that state wherein you stand and will keep you that you shall never perish and will at last bring you to a full injoyment of himselfe in his heavenly Kingdome where you shall for ever blesse him and be made blessed by him and shall rejoyce before him with joy unspeakable and glorious pluck up your hearts therefore and be glad lift up your heads strengthen the weak hands and the feeble knees serve the Lord with gladnesse and joyfulnesse of spirit considering the day of our salvation draweth neer though now for a time you may be in heavinesse through manifold temptations and afflictions in this evill world yet faint not you being partakers of that precious faith you have the holy and faithfull God in Covenant with you to love you to blesse you and to save you and yet a little while and he that shall come will come and receive you to himselfe and then you shall fully know what it is to have beleived and to have been in Covenant with God what it is to have God to be your God when you shall see him and enjoy him as he is Only nourish your faith and live by faith make much of this precious grace cherish it by thinking often on the promises and of that grace which hath been shewed upon you from on high study to walke worthy of that mercy received and in so doing wait for the end of your faith the salvation of your soule 4. If faith be the condition of the Covenant then woe to all unbeleevers that go on in their impenitency and unbeleife Their unbeleife deprives them of that good which the Lord hath by his Covenant promised to his people they have no part nor portion in God they are without God without Christ without Covenant without promise without mercy their sins are unpardoned they are under the curse the wrath of God abides upon them there is nothing to take it away from them but if they abide in unbeleif wrath abides upon them for ever There is a wrath wherby God is angry with his own people but that anger lasts but for a little season it is but for a moment Isai 4.7 8. it passeth away and abides not upon them but the unbeleiver hath wrath abiding on him for ever John 3.36 In Iude 5. it is said that God afterwards destroyed those Israelites that beleived not when once they had had the means of grace made known then not beleiving God afterwards destroyed them you that tread in the steps of their unbeleif you are little troubled to thinke what misery is comming upon you as not knowing that you are in danger but you are under wrath your judgement hastneth and your damnation sleepeth not be awakened therefore be thinke your selves and consider what your end will be by your unbeleif you put a bar to exclude your selves from the blessing of life promised to Gods people you thus continuing the Lord neither will nor can save you You will thinke this an hard saying but you will finde it too true God cannot lye Titus 1.2 much lesse can he forswear but God hath sworne this that such shall never enter into his rest Psal 95. and Hebr. 3. ult In Mat. 13. ult It s said Christ did not many great works in his owne country for their unbeleifes sake But in Marke 6.5 it s said hee could not doe them he neither did them nor could do them unbeleif stops the course and diverts the stream of Gods goodnesse from comming unto us Christs usuall speech to those that expected any blessing from him was this According to your faith be it unto you faith makes all things possible Marke 6.23 It will reverse the sentence of death which is passed upon us and bring us back unto life but unbeleife makes it impossible so that we cannot be saved The Lord can do nothing against his own counsell and will and he hath concluded this with himselfe to save none but such as beleive and that whosoever beleeveth not shall perish all you unbeleevers consider this your unbeleefe will bee your destruction Secondly Is there such a work of faith in bringing us into Covenant with God and in enabling us to walk in Covenant with him 1. This serves to direct all the people of God
how to live and walke before God look at your selves as such as have God in Covenant with you to blesse you with all blessings meet and expediâ—nt for you whether they be blessings of this life or that which is to come you are no more strangers and forreiners you are not aliens from the Covenant or common-wealth of Israel All the good which God hath promised to his Israel belongs to you Live therefore a life of faith resting upon the Covenant which the Lord hath made with you Naturall men live by sence and reason live you by faith in Gods Covenant and promise and there is much use to be made of this consideration 1. In case we have sinned and done things that we should not and thereby have grieved the Lord as David did of whom it is said that the thing that David had done displeased the Lord yet herein make use of our faith trusting still to his grace and mercy for forgivenesse according to his Covenant we must not now fly away from God and stand afar off or cast away our hope as if we had lost our God and had no more part or portion in him but still beleive that we renewing our Repentance before him he will still be our God and love us still and will be mercifull to our iniquities Now is a time to put forth faith in Gods promise we must remember we are not under that hard condition of workes but under the condition of Faith It s the weaknesse and sinfull infirmity of many of Gods people who walk in much discouragement of spirit because of some failings which they see in themselves by which they become uncomfortable to themselvs and to others when yet their conscientious walking and tendernes is manifest to all such a discouraged spirit might well become a childe of the Law that is under the condition of Workes but it becomes not such as are under the condition of Faith Hath the Lord said that if his people sin against him after hee hath taken them into Covenant with himselfe he will cast them off and acknowledge them no more See what Samuel speaks to the children of Israel in 1 Sam. 12.19 20. Ye have indeed sinned a great sin and done all this wickednesse yet feare not depart not from following the Lord for the Lord will not forsake his people The Lord knowâ—â— our frailty and remembers we are but dust and therefore hath told us that he will spare us as a father spareth his son that sâ—rveth him Mal. 3.17 and will be mercifull to our sins If we were or could be without sin we should not have needed such promises of forgivenesse but when the Lord tooke us into Covenant with himselfe he knew we should still need daily mercy and compassion to heale our backslidings and foreseeing our need of such promises he hath made them knowne unto us that we might live by them looking up unto him by faith in the fence of our daily infirmities for a gracious acceptance of us and forgivenesse of our sins 2. In case we want any blessing suppose some speciall grace to enable us to walke more fruitfully in our particular places and callings look herein at the Covenant as a storehouse full of all rich blessings and make use of faith which is the condition of the Covenant set that aworke and draw out of this fountain as much as we need if we want wisedome boldnesse meeknesse temperance remember by what means we must receive them we receive the spirit by faith Gal. 3.14 beleive this promise therefore wherein the Lord hath said he will give the Holy Ghost to them that desire him Luke 11.13 This is the way the Saints have taken David when he found his heart defiled with those lusts what course took he to get it cleansed from these impurities he flyes to God by the prayer of faith desiring to have a clean heart created in him when the Church found her self shut up under deadnesse and hardnesse of heart they fly for help to Gods Covenant Thou art our father and we are thy people Breake not thy covenant with us Isai 63. and 64. Ier. 14. 3. In case we be troubled with feares of Apostacy and backsliding as thinking though we have begun well yet we shall never be able to continue Persecutions discouragements temptations are so many so violent that we thinke we shall never stand out against them here also live by faith God will give an issue to all our temptations in the mean time commit our soules to God in well doing and beleeve as Paul did that he will deliver you from every evill work and preserve you blamelesse to his heavenly Kingdome 2 Tim. 4. If Satan annoy with his temptations say as Jehoshua did The Lord rebuke thee O Satan Zach. 3. and remember the promise The Lord will shortly tread him under our feet Rom. 16. 4 In case of any service or duty to be performed unto God remember his Covenant I will make you able to keepe my judgements and to doe them Ezek. 36.27 In 1 Chron. 15.26 it is said God helped the Levites in bearing the Arke so will he help us to undergoe the burthen of that work which is too heavy for us if we rest upon him by faith if we have a word of faith to assure us that the work to be done is for the generall Gods worke and that it is particularly required of us as Our works a worke of our calling we have then good warrant to depend upon his help he hath called us he hath sent us to the work and therefore he will be with us according to that speech of his to Gideon in Judges 6.14 16. I have sent thee and therefore I will be with thee This is written not for him only but for us also that being called to any ministration or service we might by faith look for the same presence of God with us the same assistance as he had Many other particulars might be named but these may suffice to give a short direction how to live by faith in the promise and Covenant of God according to the severall occasions which befall us 2. As we must depend upon God by faith for all good things which the Covenant promiseth so we must remember the other part of the Covenant That God will be a God over us as well as a God to blesse us and therefore here our care must be to advance the Lord on high that it may be seen by our subjection unto him that we doe acknowledge him to be our God above us and over us he hath humbled himself to take such underlings as we are into Covenant with himselfe and hath thereby advanced us above our selves our duty is to set up him that hath abased himselfe for our sakes and to humble our selves to walke with our God Micah 6.8 It is said of Abraham that by his faith he gave glory to God if we be the children of Abraham let
us herein imitate the work of Abraham give honour to him whom we beleeve to be our God We are all willing to be in Covenant with God thus far that we may set up our selves and climbe up into heaven that there we may sit upon Thrones and to possesse a Kingdome but we must thinke especially of setting up the Lord upon his Throne that he may rule in us and reign over us he having for this end taken us to be a people unto himselfe Ascribe greatnesse to our God saith Moses Deut. 33 3. make it a name and a praise unto him that he hath vouchsafed to make us his people and to take us into Covenant with him Honour him as he is God but honour him more abundantly as he is our God we owe this unto him by the Covenant we have made with him the world knowes him not nor honours him not the wicked contemne God Psal 10. and shall God have no honour Shall he that stretched out the heavens and laid the foundations of the earth and formed man upon it shall he have no glory by all his workes shall he in vain create all the children of men having none to praise him The Lord himselfe answers in Isai 43.21 This is a people whom I have formed for mine owne praise God will have praise from his own people whom he hath taken unto himselfe he will be glorified in all those that come neer unto him Levit. 10 3. He knows them â—bove all the people of the earth Amos 3. and is known of them Psal 72.1 2. he advanceth them as a select and peculiar people and will be honoured by them according to all the great things which he hath done for them Hence is that in Deut. 26.18 The Lord hath set thee up this day to be a precious people unto him and in verse 17. Thou hast set up the Lord thy God to walke in his wayes and to keepe his Commandements The word which is there translated avouched Pagnine in his great Thesaurus translates exaltasti Thou hast set up as doth Arrius Montanus also we must then set up our God on high Labour to advance him above the heavens he hath raised us above the earth and above the condition of the men of the earth that we might fill the world with his glory and extoll him above all he hath made it a name and a praise unto us that we are the people in Covenant with him much more should it be a name and a praise unto him that he hath shewed such grace unto the sons of men Isai 55.13 Ier. 13.11 All such therefore as are the faithfull people of God that are entred into Covenant with him consider this duty take heed of polluting the Name of your God let not his name and honour suffer by you but lift up his Name on high that it may be magnified before all the world And for this end take these few directions 1. If we will honour God and exalt him in due manner we must set him up as our cheife and highest in our esteem far above every name that is named in this world or that which is to come set none compar with him none equall unto him Kings count themselves not to be honoured with due honour if they be not set up above other men It s not enough to honour God but we must honour him as God and that is to set him highest in our hearts and above all Hence it is that the Saints of God have used such expressions concerning him as doe single him forth beyond the comparison of all creatures Thus Moses Who is like unto thee amongst the Gods who is like unto thee so glorious in holinesse c. Exod. 15.11 So David Thou art great O Lord there is none like thee 2 Sam. 7.22 So Solomon O Lord God of Israel there is none like thee in heaven above or in the earth beneath 1 Kings 8.23 So Micah 7.18 Who is a God like unto thee which passest by the trangressions of the remnant of thine heritage Thus have the Saints advanced God in their esteem of him making none like unto him in greatnesse in glory in holinesse in goodnesse and in mercy c. And thus we must rise up in our thoughts and apprehensions of God till we come to a holy exstacy and admiration of him carried beyond the limits of all created excellency so as to esteeme all things else as nothing in comparison of him Esay 40. There be men that say they are gods and think they are equall with the most High but they are but gods of the earth as the Prophet calls them Zeph. 2.11 but our God is the God of heaven therefore set him on high above all gods God counts himselfe debased when any are made equall unto him Esay 46.5 9. 2. Count it our blessednesse and highest dignity to be a people in Covenant with God that we have him neare unto us in all that we call unto him for and may live in an holy fellowship and communion with count it our honour that we are his servants and may stand before him and minister unto him David though great in name and dignity who knew his plaâ—â— as well as other men and who could say when occasion was Doe not I know that I am this day King over Israel yet took more felicity in being Gods servant then in being King and Ruler over that great people and therefore he speaks to God in such manner O Lord I am thy servant O God thou art my God c. So then are we honorable as David was yet esteeme we this as our greatest honour that God is our God and we his servants Are we low and despised in the world yet count this honour enough that God hath lifted us up to this excellency to be one of his people And herein the Lord counts himselfe to be honoured by us when being counted as things that are not as Pauls phrase is even as things of nought yet we can say with Jacob I have enough because the Lord hath had mercy on me and hath taken me into Covenant with him to be my God When in persecutions in wants in distresses we can quiet our selves in this that God is our God we doe herein beare witnesse of him before heaven and earth that he is better to us then dignities riches and all worldly contentments that he is enough to those that enjoy him 3. We must count the things of God the greatest things his work to be the greatest work his service the greatest businesse of our whole life yea to be preferred before life it selfe When Nehemiah was in hand with that great work of God the re-edifying of Jerusalem and the reformation of things amisse in Church and State hee looked at this as a great work Neh. 6.3 I have saith he speaking to them that would have drawn him from it a great work to doe which I may not suffer to cease whiles
I come down unto you Nay he would not cease this work to save his life Neh. 6.11 When David was giving direction concerning the building of the Temple The work is great saith he And why great because it is not for man but for the Lord 1 Chron. 29.1 and 22.5 The men of the world look at their own things as the great things which they must attend unto the things of God are with them things of lesse value they preferre their own things before the things of Jesus Christ But those that are the Lords people must remember that they have given themselves unto the Lord 2 Cor. 8.5 so as they are not their own any more but the Lords and to be for themselves no further then may stand with his honour no further to seek their own things then may be for the Lord and not against the Lord. Here then first we must preferre his commandements before the commandements and wills of men resolving with the Apostles to obey God rather then men Secondly doe his work in the first â—â—â—e not first for our selves and then for God as the manner is but see that God be first served remembring the words of our blessed Saviour that he which loves himselfe or any other thing 〈◊〉 then Christ is not worthy of him Thirdly offer our best things to God to be for his service and honour the best of our time the best of our children the best of our substance the fat of our wheat and of our wine must be for the Lord. Prov. 3.9 Honour God with thy riches and with the first of all thine encrease the first are usually the best and most desired Mich. 7.1 And therefore when we give the first and best unto God God counteth himselfe honoured by us when we bring him the leane and the scabbie the lame and the blind things of no worth the Lord is then despised in our eyes Mal. 1. 4. If we will honour God as his people should doe we must stand for his honour in times of generall declining when all seeme to neglect him and lay his honour in the dust When People Nations and Languages shall fall down and worship the golden Image which Nebuchadnezar the King sets up then to despise the Kings commandement and to worship our God alone this is indeed to honour him When we shall be forbidden to make prayer unto our God Then with Daniel to have our Window open towards Jerusalem and to make our prayer before him is an honouring of him When we serve him only in times of generall Reformation living in a Land of uprightnesse when it is an honour to our selves to conforme to those that are faithfull with God in these times its more doubtfull whether we seek to honour God or to honour our selves but in corrupt times of generall Apostacy when the world turns their back upon God then to cleave to him and stand for his worship then to say with Joshuah Let all the world chuse whom they will serve but I and my house will serve the Lord this is to honour him indeed and to give him glory before the face of the whole world see Ezek. 44.12 13 15. 5. If we will exalt God we must rest upon his help at dead lifts when all other helps faile us in greatest straits when we know not which way to turn us when we see no help either in heaven or earth but in him alone Herein Jehoshaphat gave glory to God when he knew not what to doe then were his eyes towards the Lord 2 Chron. 20. Thus the three Children when cast into the fiery Furnace and Daniel when thrown into the Lyons Den yet then they believed that the God whom the served was able to deliver them Dan. 3. And thus Moses honoured God at the Red Sea when all was desperate in the eye of flesh and blood yet Moses by the power of faith then believed a deliverance should come Stand still saith he and see the salvation of God God is greatly honoured by us when we trust upon him in such desperate times 6. If we will honour God we must be exceeding carefull to keep our vowes and promises which we have made unto him walk circumspectly according to the Covenant we have entred into We see how the Lord sometimes blames Israel for despising his Covenant which they had made with him Ezek. 16.59 we cannot neglect our Covenant with him but it will argue a neglect of God himselfe Thou hast despised me saith the Lord to David when he had despised the Commandement which he had promised to observe 2 Sam. 12 9.10 We commonly deale with our promises to God as we doe with those which we make to our little children we think to please them with promises for the present but neither mind greatly what we say unto them nor take any care to performe as thinking they will never remember what we say unto them any longer then whiles we are speaking But would we deale so with our Prince would not he count it a sleighting of him if having bound our selves by promise to performe such a service to him we should have no care to performe Be sure the Lord will require the promises we have made unto him Hast thou then opened thy mouth unto the Lord know thou canst not goe back Judg. 11. Thou canst not neglect thy promise to God without a neglect of God himselfe 7. If we will honour God we must lie under the authority of every word of his and conforme our selves to his example labouring to become followers of him in imitating the vertues of God which hee hath set before us to walk by It s a part of that honour which children owe to their parents to obey their commands and to imitate their godly example in well doing we cannot honour God more then when we are humbled at his feet to receive his word Deut. 33.3 suffering his word to rule in our hearts so as we dare not goe against it in any thing trembling to sinne against it Esay 66. and when we renounce the manners of the world seeking to become followers of God as deare children this is to set him up as honoured by us Ephes 5. 8. In a word if we will honour God we must contend in his cause with much striving being zealous for him and for the defence of his Word Truth Gospel Kingdome and whatsoever concerns his honour not yeelding or giving place one hour Gal. 2. not leaving an hoofe behind us Exod. 10.26 standing out to the utmost in the things of his Kingdome And when we have done all that we can do still magnifie his grace that he wil vouchsafe to admit such as we be to minister unto him even as David did when as he had shewed a great deale of zeale in furnishing the house of God having given of his own cost an hundred thousand Talents of Gold and an hundred thousand Talents of Silver 1 Chron. 22.14 and had withall
stirred up the Princes to be helpfull in the same work yet what saith he after all this he doth not goe glorying before God as if he had done some great thing for God but humbling himselfe saith Who am I O Lord and what is my people that we should offer in this sort unto thee 1 Chron. 29.14 He thought himselfe unworthy to offer any thing to the great God and that it was an high dignity and favour done unto him that God would accept any thing at his hands Thus must we seek to honour our God that hath so highly honoured us in taking us into Covenant with himselfe And thus much of the condition of the Covenant The Fifth Part. THE PROPERTIES OF THIS COVENANT IT follows in the fifth place to consider the Properties of the Covenant and these are foure For it is First A free Covenant Secondly A sure Covenant Thirdly An everlasting Covenant Fourhly An holy Covenant 1. It is a free Covenant a Covenant of free grace freely made with us and freely communicating to us all the blessings promised in it The blessings made over to us in this Covenant doe spring from nothing in us but only from grace in God Gods Covenant is not like Covenants which are usually made among men in which each party expects some benefit from the other Abimelech thought it good to make a Covenant of peace with Isaac because hee saw God was with him If Isaac were against him God would be against him too he could not be an enemy to Isaac but he must be an enemy to God he thinks therefore its best for him even for his own peace and safety to be at peace with Isaac and to make a Covenant with him Gen. 26.28 The like we see in the Shechemits that make a Covenant with Iacob but they alledge the reason of it shall not their flocks and their cattle and substance bee ours Gen. 34.23 Thus it is in the Covenants of men but it is otherwise in the Covenant which he makes with his people he looks for no benefit by us in his Covenant with us but only to communicate good unto us His Covenant is free I will love them freely saith the Lord Hoseah 14.4 And it is so free in two respects 1. In respect of his entering into Covenant with us 2. In respect of his performance of it First In respect of his entering into Covenant with us there being nothing in us moving the Lord to take us into Covenant with him but only his own grace it is his good pleasure to love us and doe us good though wee come without silver without any thing of worth in us yet we may come unto him and be taken into Covenant with him Esay 55.1 3. Hence it is that when God enters into Covenant with his people he is said to give them his Covenant Gen. 17.2 for so the word is in the originall I will give thee my Covenant In our translation it is I will make my Covenant betwixt mee and thee but in the originall I will give c. As in Numb 25.12 God is said to give the Covenant of the Priesthood unto Phineas as a gift so God gives the Covenant of his grace unto all that he takes into Covenant with him Hence also are those expressions used in Deut. 7.7 8. The Lord set his love upon you to take you into Covenant with him not because ye were more in number then other people but because he loved you and chose your Fathers as noting out the freenesse of his love towards them loving them because he loved them and the constancy of his love towards their Fathers towards whom he would keep the oath which he had sworn unto them this was all the cause that moved the Lord to take them into Covenant with him And hereto agrees that of Samuel It pleased the Lord to make you his people 1 Sam. 12.22 That they were become the people of God rather then Aegyptians Moabites Ammonites or others was not for any thing which the Lord saw in them more then in other people but it pleased the Lord it was his good pleasure to chuse them and to make them his people This freenesse of grace in entering into Covenant with us may appeare by these particulas 1. That God is first in seeking after us to draw us into Covenant with himselfe wee seek not him but he seeks us we chuse not him but he chuseth us he loves us first Ioh. 15.16 1 Ioh. 4.19 And in this respect he is said to be found of those that seek not after him because hee first reveales and offers himselfe in mercy unto us Esay 65.1 2. But though he be first in seeking after us may there not bee something in us to draw his eyes and heart unto us the man seeks first after the unmarried virgin but there is beauty or dowry which drawes him But there is no such thing in us there is no worth in us he sees us polluted in our blood Ezek. 16 6. he saw us contemptible and vile so as none would regard us vers 5. and yet then doth the Lord take us up and enters into a Covenant with us vers 8. This unworthinesse of ours made Abraham to wonder when hee heard the Lord speak of making a Covenant with him Gen. 17.3 And this same made David to break out into that affectionate and admiring demand Lord who am I that thou shouldest speak thus unto thy servant 2 Sam. 7. 3. There is desert in us to the contrary to keep off the Lord from ever owning such a people as we were yea though we should have sought after him As First Our former vile unfaithfulnesse in that first Covenant he made with us wherein we dealt treacherously against him forsaking him and lightly esteeming the God of our salvation as Moses speaks of Israel Deut. 32.15 we brake the Tables of the Covenant and cast them away from us yea and cast away the Lord from being our God the more undeserved therefore and more free was that grace which moved the Lord to make a new Covenant with us having been so false to him in the other Secondly The enmity that is in us against him and against the things that please him we are as contrary unto him as is darknesse to light and evill to good Rom. 8.7 we are a crooked generation that cannot abide the streight wayes of the Lord our whole nature is sinfull and corrupt before him 4. Consider the time wherein the Lord takes us by the hand to bring us into Covenant with him and then we shall finde that when we are most averse and backward and have least thought of ever seeking after him then it is that he seeks us to take us unto himselfe Thus the Lord called Saul when he was persecuting raging breathing out slaughter and threatnings against the Lord and against his Saints then the Lord takes him by the hand and enters into Covenant with him Act. 9
and so it was with those mockers Act. 2.13 37. here were no dispositions and preparations before on their part but tree and unexpected grace from God 5. Compare those that are taken into Covenant with other that are left out for all are not taken in Ephes 2.12 there be that are without God without Covenant and this will also make it manifest it is free grace by which any are taken in For 1. If we look upon those that are taken into Covenant and those that are left we shall finde that there is no difference in themselves betwixt one and other we have all sinned and there is no difference saith the Apostle Rom. 3.22 23. No reason therefore in us why one is taken into Covenant and not another but only free grace in God for if it be not free grace towards them that are taken in then there is injustice and wrong done to those that are left If there were any worth in those that are taken there was as much in those that are left and therefore either it must be free grace towards the one or there is injustice and wrong towards the other but what blasphemous mouth dare impute unrighteousnesse and wrong to the righteous God he owes nothing to any he may truly say to all men I doe thee no wrong Matth. 20.13 Thou hast as much as I owe thee Both sorts therefore being in themselves alike and no wrong done to those that are left it must needs be free grace in those that are taken in apply Ioh. 14.22 Matth. 11.25 2. As sometimes there is no difference betwixt one and other so sometimes God chuseth the worse takes in the more unworthy and leaves those that are better then they Paul a chiefe of sinners 1 Tim. 1. Publicans and Harlots Matth. 21. Mary Magdalene possessed with seven Devills these were taken in and the righteous generation as they were reputed which justified themselves and were justified by others were left and passed by In Ezek. 3.7 8. The Lord tells the Prophet that if he would have sent him to another strange people as he sent Jonah to the Ninevites they would have hearkned unto him and obeyed him but the house of Israel will not obey thee and yet for all this God sent his Prophet to them and not to the other to the worse and not to the better and so Matth. 11.23 Thus it is in the communication of himself in the Covenant of grace he sometimes passeth by such as seeme better and takes the worse to the end that it might appeare that he respects none for any thing that is in them but that the freenesse of his grace might be seene in those whom he takes unto himselfe This is that which the Apostle points at 1 Cor. 1 27 28 29. God chuseth the foolish things of the world the weak things base and despised things things which are not passing by the wise the mighty and things which are in esteeme that all might see it is nothing in man but the grace of God by which we are taken into communion and Covenant with him c. 2. As the grace of the Covenant is thus free in the making of it so it is also in the accomplishment of it the blessings of the Covenant are as free grace in the bestowing as they were in the promising Not that God is now free to performe or not to performe for he cannot but performe that which he hath promised but yet he owes the blessing to us in regard of his own promise faithfulnesse and goodnesse not in regard of any worth that is in us for though there be our obedience of faith intervening and comming between Gods promise and between his performance yet the performance is as free grace as is the promise because there is no such worth in any of our obedience as to which the blessing should be done in a way of justice He cannot deny himselfe 2 Tim. 2. nor can he alter the thing which is gone out of his lips Psal 89.34 otherwise the blessing of the Covenant is as well freely given as it was freely promised And therefore it is that the Prophet speaking of the performance of the Covenant which God made with Abraham but was to be performed to his seed he speaks in this manner Thou wilt performe truth unto Jacob and mercy unto Abraham as thou hast sworn unto our Fathers in old time Micah 7.20 Gods truth gives assurance that hee will doe it thou wilt performe truth unto Jacob but yet its mercy when it s performed thou wilt performe mercy unto Abraham c. and thence it is that in Iude v. 21. the Apostle speaking to the Saints exhorts them to wait for the mercy of the Lord unto eternall life and in Rom 6.23 Life eternall is called a gift freely given by free grace and in 1 Pet. 3.7 we are said to be heires of the grace of life because grace is the cause as well of our inheriting life as of Gods promising for though we have received a Spirit of grace to renew and sanctifie us yet in many things we offend still standing in need of forgivenesse from day to day and where there is need of forgivenesse there life must needs be of grace and not of merit or works The Reasons why the Lord would have his Covenant to stand upon this foundation of free grace are these 1. To be a ground of hope to such as see themselves unworthy of acceptance with God If the grace of the Covenant were not free such unworthy ones could have no hope 2. It is the glory of grace to be freely communicated Esay 55.1 Come and buy without money It darkens the glory of grace when it is vouchsafed for any benefit received as Potiphar favoured Ioseph because he saw God prosper the things that were under his hand Gen. 39.3.4 but where favour is wholly free there it shines forth in the glory of it and thence it is that when the Lord had made his promise to the dispersed Jewes concerning their gathering in againe he tells them that it is not for their sakes but for his own name sake thereby to maintaine the glory of his free grace towards them 3. The Lord would have his Covenant to be a Covenant of free grace that the blessing of it might be sure unto those to whom the promise is made The Lord saw the unstability of the former Covenant of works the promise being made with respect to that which was in us or to be done by us and so would this new Covenant have been also if it had been built upon the like foundation therefore that the blessing of it might be sure the promise is made to depend not upon any thing to be done by us but upon the free grace of God Rom. 4.16 Vse 1. To enforme us from what hand to expect the blessing of life promised to us in this Covenant even from mercy and from grace not from justice he
that will have life and wring it out of the hand of justice in stead of life shall have the wages of death as his deserved and just reward See 2 Tim. 1.18 It is mercy which the best must look for at that day Vse 2. This may be a ground of incouragement to such as are or at least seem to themselves to be afar off aliens to God strangers to his Covenant let them draw neer and seek to be partakers of this grace so freely offered the blessings whereof are great of infinite value yet are they as free as great in respect of greatnes they might seem to be above hope but in respect of the freenesse of them they are under hope by this consideration the Lord encourageth his people to seek unto him for acceptance Receive us graciously Hos 14.2 and if any say but alas how can we which have forsaken our God and gone after our Idols and done such abominations be accepted by him hereto the Lord answers I will love them freely he looks for no worth in us for which he should shew grace unto us but only that we must accept that which is so freely offered It s usuall with such as most desire and long after grace to be most fearfull and doubtfull of obtaining Oh there is so much unworthinesse in them how can they hope to finde acceptance with God they can see nothing in themselves for which God should accept them and t is true but though you can see nothing in your selves yet you may see enough in God Looking downward you see unworthinesse in your selves but look upward and then behold riches of free grace in God Grace is never the further off because you can see no worthinesse in your selves nay the more you discerne your selves unworthy the more neer is the aboundance of grace to be manifested in you if ye trust unto it say not therefore you are unworthy thereby nourishing distrust in your selfe but say rather though I be unworthy yet I will commit my selfe to that free grace of God which is vouchsafed to unworthy ones nay I say more such as are not unworthy shall never taste of this mercy and grace of God it s given to none but to unworthy ones The very thought and opinion of our own worthinesse dwelling in us excludes us and cuts off from grace here is then a prop to our weak faith this puts a plea into the mouthes of all dejected souls let them look to this sweet name of grace here take hold here rest here cast anchor in this harbour we shall be safe in the midst of all stormes and as the Church in Lam. 3.8 considering the greatnesse of her affliction shee said Her hope was perished from the Lord yet considering again how her heart was humbled within her she re-assumes her hope which before was perished my soule saith she is humbled within me therefore have I hope shee hoped then even when her hope was perished so let us do when our hope is perished in respect of any goodnesse in our selves yet considering the free kindnesse and grace of God let us stir up our hopes and say as she did I have hope because the Lord is gracious freely offering grace to the unworthy were it not for this Name of grace we should never tell how to open our mouthes before the Lord If he should say unto us what can you say for your selves why I should not condemne you We must answer truly nothing Lord nothing in our selves onely thou art gracious who freely pardonest the sins of thy people I cannot desire to be accepted of thee for any thing that is in me but I commit my selfe to thy free and rich grace which is able to do for me abundantly above that I can aske or thinke And here to adde a word more concerning the absolute promises of which I have spoken something before we may by that which hath been spoken discerne the right use of those promises they are to be incouragements or attractives to draw us to rely upon free grace in such times when we are most discouraged in our selves there be severall seasons in which both kinds of promises both absolute and conditionall are of speciall use there is a time wherein the soule is apt to slumber being overtaken with a spirit of security apt to presume and to walke negligently there is a time also of dismayednesse and dejection of Spirit every thing causing feare though we walke in conscionable care before God Now when that security and carelesness prevails in us then is a time for us to look unto the conditionall promises and the qualifications expressed in them not giving rest unto our selves untill we finde them in our selves contrariwise when the soule lyes under fear pressed downe with sence of our owne vile unworthinesse then is a time to looke unto the absolute promises considering with our selves though we be poore lost wretched miserable yet the Lord hath promised for his own sake to succour us and to do us good To apply absolute promises to one of a loose carnall and sensuall spirit it is as if you should give him a cup of poison to drink but to apply the same to a poor dejected spirit sensible of its owne vilenesse here it is as new wine which glads the heart of man Every thing is beautifull in its season as Solomon speaks so are these promises in their severall seasons the absolute promises to incourage the weak and dejected the conditionall to search to waken and stirre up the secure Vse 3. To exhort us to honour this free grace of God by which we are taken into Covenant with him all that God doth towards us being done for the praise of this glorious grace of his Ephes 1.6 This is Gods end and this was Pauls practice 1 Tim. 1.13 14. ever seeking to magnifie this grace and Ephes 2.4 and Isai 63.7 where there is mention of rich mercy great love exceeding riches of grace great goodnes tender love great mercy multitude of loving kindnesses Reserve we therefore the whole glory of our salvation intire unto grace alone mixe nothing with it adde nothing to it adding and mixing debaseth it as water mixed with wine or copper with gold It was Davids expression which he used when he had received those ample promises from God for thy words sake and according to thine own heart saith David hast thou done all these great things unto thy servant 2 Sam. 27.21 so thinke we all that mercy and goodnesse which the Lord hath done for us he hath not done it for our sakes or according to our worthinesse but according to his owne heart according to the purpose of his grace towards us say therefore Not unto us O Lord not unto us but to thy Name be the praise it is enough for us that we have life the blessing the comfort let grace alone have all the glory Vse 4. To stir us up to imitate this free grace of God
which is shewed on us First loving the Lord not for his gifts and rewards but with a free love as he hath loved us and serving him with a free spirit and a willing minde Secondly be free in doing good unto all men even to such as have deserved nothing or if any thing onely evill at our hand though they be aliens and strangers and such as we never hope to receive any good from yet freely do them good even where we look for nothing againe Luke 14.12 14. as God hath done unto us so doe we unto them in this we shall shew our selves the children of our Father in heaven Matth. 5. 2. As it is a free Covenant so it is a sure Covenant certaine to bee performed It cannot faile those that rest upon it shall finde it will not be as a lie unto them to deceive them but the accomplishment will every way answer their expectation and hope Thus saith David 2 Sam. 23.5 God hath made with me a Covenant perfect in all points and sure and in Esay 55.3 The promises of the Covenant are called the sure mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the seed of David that are in Covenant with God as David was The promises of Gods Covenant are not yea and nay various and uncertaine but they are Yea and Amen sure to be fulfilled 2 Cor. 1. There shall not faile so much as one word of all that good which God hath promised to doe for his people see Iosh 21.45 23.14 1 King 8.56 The stability of Gods Covenant is compared to the firmnesse and unmovablenesse of the mighty mountaines Esay 54.19 and to the unvariable course of the day and night Jer. 33.20 to imply that it is as easie yea more easie as the places quoted import for the mountaines to remove out of their places and the course of the day and night to cease as for the Covenant of God to faile Reas 1. The Covenant and promises of grace are built upon the unchangeable purpose of God which is a foundation remaining sure and cannot be shaken 2 Tim. 2.19 and for this cause it is that in Tit. 1.2 the Lord is said to have promised eternall life before the world began not that any promise could then be made to us in person but because first God then purposed it in himselfe secondly According to that his purpose he promised life to Christ for us and in our behalfe and thirdly because the promise of life which is in time made unto us in our own person is according to that purpose of God in himselfe and that promise from everlasting made unto Christ and hereto agrees that of the Apostle in Heb. 6.17 where he grounds the truth and certainty of the promise upon the stablenesse of Gods counsell so that unlesse Gods Counsell and purpose change the promise cannot faile Reas 2. The freenesse of the Covenant proves the surenesse and certainty of it as before we argued It is free that it might bee sure so here its sure because its free the former Covenant of works was not sure because it was not free but depended upon some things in our selves which were mutable and changeable and if the Covenant of grace did depend upon the mutability of our will as that did the promise of life now made to this Covenant could be no surer then it was before but this Covenant is free and therefore sure nothing can hinder free grace from giving eternall life to whom it will mans unrighteousnesse comming betweene may prevent a promise made upon condition of righteousnesse but it cannot prevent a promise of free grace Reas 3. God hath given us many pledges to assure us of the certainty of his Covenant and the blessing of it First his word is gone out of his mouth and he cannot alter it Psal 89. Secondly he hath written it to make it more sure and what he hath written is written never to be blotted out Thirdly He hath sealed it with his own seale and so it is become as the Laws of the Medes and Persians which alter not Fourthly He hath sworn it Psal 89.3 â—5 Heb. 6.17 Fifthly He hath given us the earnest of his Spirit 2 Cor. 1.22 Sixthly Christ the Mediator and Testator of it hath confirmed it by his own blood Heb. 9.16 17 18. What can then be more sure Object But in Numb 14.34 God tells the Israelites they shall feele his breach of promise and in Ezek. 16.59 he tells them that he would deale with them as they had done with him in breaking his Covenant and so in Zach. 11.10 by all which it may seeme Gods Covenant may faile Answ Men may be said to be in Covenant with God two wayes First In appearance by visible profession Secondly According to truth the former sort professe hope in the promise of life but being hypocrites which never gave themselves to the Lord in truth they fall short of the promise and are deprived Heb. 4. But those which are truly in Covenant with God having given up themselves unto him in simplicity and truth to be his people towards these Gods promise stands firme never to be changed There were in Israel a mixt people some believed some believed not and yet they all did in shew accept the conditions of the Covenant and professed themselves to be a people in Covenant with God Those of them which in truth believed had the promise of God fully accomplished unto them Those that believed not they enjoyed it not because of their unbeliefe they were in truth none of the children of the Covenant although they professed it and therefore no marvell they missed of the blessing promised As in Exod. 32.32 33. Some are said to be blotted out of the book of life not that those which are written in it are ever indeed blotted out but because some which seemed to have their names written therein are at length declared and made manifest that they never were of those that were written there but were written in earth as Jeremy speaks Jer. 17.13 rather then in heaven so it is here in the case in hand God seemes to break his promise with some but not with those which are truly in Covenant with him only he makes such hypocrites as professe and pretend hope of obtaining the promise to see and feele that all their expectation is in vaine when they finde themselves disappointed of the blessing they hoped for The one sort namely such as truly believe they enjoy the promise following faith to the conservation of the soule the other sort namely seeming hypocrites and formall professors deprive themselves through unbeliefe but the Covenant and promise of God stands firme and sure to all that lay hold on it by a true faith Vse 1. This may shame us for our unbeliefe When we heare of the great things of the Covenant which God hath promised we heare
them as matters beyond beliefe Those that publish these things of our peace and salvation may say with the Prophet Lord who hath believed our report Esay 53.1 We look at these things as things of which there is no certainty we heare of them but we believe them not This is evident by our little seeking after them our little minding of them that we doe no more comfort our selves in the remembrance of them and rejoyce in the hope of them These things are plaine evidences that either we believe them not or our faith concerning them is very small Fulnesse of faith concerning these would bring on fulnesse of joy to rejoyce under the hope of the glory of God and would cause us to presse hard towards the mark so running that we might obtaine Let us shame our selves before the Lord for this our unbeliefe shall he promise and not perform shall he speak to us and write to us and sweare to us and seale to all with his own seale and we not believe him Let God be true though every man be a lyar consider how by our unbeliefe we doe both cast dishonour upon the Lord and weaken our own comfort which we might be filled with through believing Vse 2. Is the Covenant and promises of it so sure This then may minister a ground of strong consolation unto all such as have given up themselves unto God to be a people in Covenant with him Let them know Gods Covenant is sure and cannot faile them you that are such lift up your heads comfort your hearts strengthen the weak hands and feeble knees Look upwards and rejoyce in the expectation of those great things which are laid up for you They are so great that you can hardly believe them yet they are sure as the promise Covenant and Oath of a faithfull God can make them When you see uncertainty and unstability of all things riches goe away friends forsake strength failes Let your stay and comfort be that yet Gods Covenant failes not the riches of the world may be consumed but his grace is an abiding substance other friends may hide themselves and stand afarre off in the day of affliction but the Lord will not forsake his people and though strength decay and life be ready to depart yet he will be the strength of our heart and our portion for ever Heaven and earth shall sooner passe away then on tittle of his Covenant shall fall Could we in our meditations dwell more upon the certainty of this Covenant which is so perfect and sure in all points it would much help to uphold us in our greatest failings Sometimes things are so crosse and contrary to that which God hath promised that his promise seemes to be but winde and vanity and lies his word speaks good to us but his dealing is quite contrary There are great words but little done we see little but sinne and misery and corruption in our selves with chastisement and affliction from God we enjoy not the blessing promised It is with us as it was with Gideon when the Angel uttered those comfortable words unto him The Lord is with thee thou valiant man Ah saith Gideon Is the Lord with us why then is all this evill come upon us where are all his miracles our Fathers told us of the Lord hath now forsaken us Judges 6.13 So it was with David he had the promise of the Kingdome made unto him by Samuel who also anoynted him thereunto but before he came to the possession of it he met with so many crosse haps and contrary events that David began to think all Samuels words to be but lies he concludes All men are lyars and Samuel himselfe is no better Thus it is with us we meet with many sad crosses and hard events which seeme quite contrary to the promise of God These make us to feare and doubt of the promise and not only to say with David All men are lyars but with Jeremy to say to God himselfe Be not thou as a lyar unto me Jer. 15.18 As if all the promises of God were quasht and come to nought But consider though your faith may be thus exercised for a season yet Gods promise is faithfull and sure These are times in which God comes to us as he came to Abraham to prove him God made Abraham a promise that of his seed Christ should come in whom all Nations should be blessed this promise God never meant to reverse yet he will try Abrahams faith he will see whether Abraham can believe this and hold unto it when a sore shock and plunge comes which shall seeme quite to overturn and dash all Here therefore to try Abraham God bids him goe and sacrifice his Sonne here reason saith to Abraham this is against the promise for if Isaac be sacrificed how can the Messias come out of his seed but Abraham believes though he cannot tell how yet doubtlesse God will fulfill his promise and so he did Thus God will try the faith of his servants seeming to work clean contrary to his promise yet not as intending to break it but intending to try their faith to see whether they can then believe the promise when all things make against it In such times our work is to stirre up our faith believing the firmnesse and stability of the Covenant of God assuring our selves that heaven shall sooner be confounded with earth and turn into a Chaos again the Sun shall sooner be turned into darknesse the fire shall sooner cease to burn the mighty Rocks and Mountaines shall sooner be thrown out of their places then the promise of God shall faile which is a sure foundation which cannot bee removed Whatsoever therefore the work of God seemes to pretend yet judge of Gods intent by his promise whatsoever falls out in the way Gods intent Gods end is to fulfill his Covenant that 's sure eye this end and hold fast to the conclusion which God makes in his promise and though you cannot answer the argument which reason will frame out of those things which sence suggests yet hold the conclusion Gods promise is sure his Covenant failes not here rest and waite for it Helps hereunto 1. Consider that all Gods people that have gone before us which doe now inherite the promises and have them in possession have met with the same discouragements as we doe They were tryed in their faith and patience before they came to enjoy the blessing Heb. 6.11.12 c and the same things are fulfilled in the rest of our bretheren which are now in the world 1 Pet. 5. they have their shakings doubts and feares as well as we Be not therefore discouraged 2. See that the promises of God be precious unto you so have the children of God esteemed them as of great and precious things 2 Pet. 1.4 they are pearls unto those that are owners of them Matth. 7.6 the more we prize them the more may we assure our selves of our part in
hereof it is that all the blessings of the Covenant are said to be everlasting forgivenesse of sinnes is everlasting being once forgiven they are never remembred any more Ier. 31.33 The peace and joy which comes thereby is everlasting also your peace shall no man take from you Ioh. 16. and our joy is everlasting Esay 35.10 our salvation is an everlasting salvation Esay 45.17 our life is an everlasting life Ioh. 3.16 All the blessings of the Covenant are to continue not only like Iosephs blessing to the end of the everlasting hills Gen. 49.26 but for ever and for ever This new Covenant of grace is like the new heavens and new earth which shall never wax old nor vanish away Esay 66.22 Hence it is that baptisme is but once administred because the Covenant is but once made the promise of it being given once and for ever The supper is often administred because of the many breaches on our part and the manifold weaknesses of our faith which we are subject unto the Lord being pleased in that Sacrament to renue the seale of his Covenant towards us for the setling of our faith and the stablishing of us in the assurance of his grace which hath been so often witnessed to us in the renuing of the Seale of the Covenant but baptisme being the Seale of our enterance into Covenant with God is but once administred because the Covenant is but once made and being once made stands fast for ever The Reasons why this Covenant is everlasting are these Reas 1. From Gods vnchangablenesse he is a God that changeth not and therefore whom he loves once he loves for ever and to the end Joh. 13. his gifts and calling by grace are without repentance Rom. 11.29 his love is everlasting Jer. 31.3 his kindnesse is everlasting Esay 54.8 and his goodnesse shall be everlasting towards them that he takes in Covenant with him Object If this reason hold that the Covenant of grace is therefore everlasting because God is unchangeable then by the same argument the Covenant of works may be proved to be everlasting also so that that Covenant should not have been broken Answ It followeth not because the Covenant of works speaking of the accomplishment of it by man with whom it was made was not built upon Gods purpose within himselfe but was left to the liberty and will of man either to fulfill it or break it as himselfe would but the Covenant of grace is built upon Gods immutable purpose which cannot change The Apostle joynes these two together purpose and Grace 2 Tim. 1.9 to give us to understand that all the wayes of his grace which he leads his people into and therefore also this way of his Covenant is according to his eternall purpose within himselfe Herein that first Covenant was not as this latter is and therefore though the one was broken yet the other cannot Secondly This may be added also that that first Covenant in respect of the substance of it is unchangeable and everlasting and it is the unchangeablenesse of it which doth condemne all the Sonnes of Adam and did bring Christ from heaven to fulfill it for those which should believe Gods unchangeable justice will not suffer any unjust person to live in so much that either we must have Christ to fulfill the justice of that Covenant for us or else for the breach of it we must perish for ever None but righteous ones saith justice shall have life the reward of righteousnesse This justice in God is unalterable and changeth not and thus farre there is little or no difference between the one Covenant and the other but both are alike but here is the difference that in the Covenant of works God promised life to Adam in case he obeyed but did not promise to uphold him in a way of obedience to the end that he might not misse of the life promised Whereas in the Covenant of grace God doth not only promise life to those that doe believe but promiseth that their faith shall not faile and that he will keep them by faith unto salvation and preserve them to his heavenly Kingdome The promises therefore of this Covenant are larger and better then of that other this being made with none but with those that the purpose of his grace doth reach unto He makes this Covenant with his chosen Psal 89.3 and with them only It is revealed to many but made up with few even with those that are vessels of mercy prepared unto glory thirdly In the Covenant of works distinguish these two First the terme substance or heads of the Covenant propounded and agreed upon betwixt God and man secondly The fulfilling or violation of it by man with whom it was made The substance of the Covenant is one the fulfilling of it is another The substance of it doe this and live is not changed though the fulfilling of it by Adam did faile as well it might because God never promised him to cause him to fulfill it but only to give him life in case he did work therein But in the Covenant of Grace both these are promised one as well as the other the Lord not only promising life to those that doe believe but that he will uphold us in the faith unto the end And hereupon it follows that though in the Covenant of works man failed in his duty yet the Covenant on Gods part remaines inviolate for if God give life upon obedience performed or inflict death upon disobedience God doth in so doing performe this Covenant towards man this being all that God promised in that Covenant but in the Covenant of Grace there can be no totall breach on our part so as to dissolve the Covenant betwixt God and us but it will import a failing of the Covenant on Gods part also because he hath promised us to keep us with him for ever and gives this as the reason why his Covenant with us shall be everlasting namely because he will put his feare unto our hearts so that we shall never depart away from him so that if the Lord should now suffer his covenant-Covenant-people wholly to depart and to break Covenant with him there must follow some change of minde in God as having thoughts of love towards us when he took us into Covenant with him and of dislike when he suffers us to depart from him but there is no such change in God therefore this his Covenant with us is everlasting Reas 2. From the everlasting mediation and intercession of Christâ— who for ever stands betwixt God and us to make up all breaches which might be made by our default As he hath obtained an eternall redemption for us Heb. 9.12 and hath brought in an everlasting righteousnesse for us Dan. 9.24 So doth he sit at the right hand of the Father and lives for ever to make eternall intercession for us Rom. 8.34 And by this intercession of his we continue for ever in favour with God and the Covenant
an holy calling 2 Tim. 1.9 and we called unto holinesse 1 Thes 4.7 and when God takes us into Covenant with him he chargeth us henceforth to touch no unclean thing 2 Cor. 6.17 4. In regard of the effect it works holinesse in those that are called It worketh effectually that which it promiseth and commandeth The promises of the Covenant have a sanctifying vertue in them to sanctifie those to whom they are made for God by them conveyes the Spirit of holinesse into our hearts as the Apostle implyes in 2 Pet. 1.4 and we are thereby encouraged and quickned to grow up â—n all holinesse according to the will of God as is evident by that in 2 Cor. 7.1 compared with chap. 6. end where God having made that sweet promise Come out from among them and touch no unclean thing and I will receive you and ye shall be my sons and daughters saith the Lord Almighty from hence the Apostle inferres Having then such promises let us cleanse our selves from all filthinesse of flesh and spirit and grow up unto full holinesse in his feare c. And in regard of this effect of the Covenant thus working holinesse in those that are the people of God they are called the holy people Dan. 12.7 and the people of Gods holinesse Esay 63.18 So in all these respects the Covenant may well be called an holy Covenant And it must needs be an holy Covenant First because the Lord himselfe is the author and ordainer of this Covenant the summe and substance of it was framed and set down in heaven in the counsels of eternity comming forth from the bosome of the Father and concluded by the assent of the Sonne and holy Ghost All the articles of it were first decreed and concluded there and therefore must needs be holy If they had been devised by men they would have been of an other quality savouring of the sinfull and licentious spirit that is in man but being a Covenant of the Lords own drawing he setting down all the articles and conditions of it it must needs be as himselfe is an holy Covenant proceeding from so pure and holy a God hence it is that in Psal 60.6 he hath spoken the words of his Covenant in his holinesse Look as grace and holinesse are united together in God so they are in his Covenant God can no more cease to be holy then he can to be gracious he is both gracious and holy so that his Covenant of Grace is also an holy Covenant as proceeding from him which is both gracious and holy 2. Because the end of this Covenant is to make us partakers of all the holy things of God from which all unholy and uncleane ones are excluded Levit. 12.2 3 6. Psal 50.16 but those that are sanctified enjoy them and use them as their own they are their portion their inheritance Deut. 33. their pearles Matth. 7.6 The Lord would have all his Ordinances to be used holily he cannot abide to have them prophaned and therefore it is that in Ezra 6.21 none but such as were separate from their uncleanesse might eat of the holy things and therefore the Lord will have his people to be an holy people that they may participate in all his holy things Nay more we are called not only to participation of these holy things of God but to fellowship with God himselfe 1 Ioh. 1.3 The Lord saith unto them ye are my people and they say unto him thou art our God Zach. 13. ult But without holinesse no man can have fellowship with God and therefore they must be an holy people that are taken into Covenant with God to enjoy followship and communion with him Quest But wherein stands that holinesse which the Covenant requires of all Gods covenanted people Answ There is a twofold holinesse 1. Relative 2. Positive First Relative in two things 1. In separation from common use 2. In dedication to God 1. There must be a separation from common use in this sence things holy are called separate things Deut. 19 2. Things common in Scripture are opposed to holy to shew that holy things must be separate from common use Hence Solomon speaking of Gods taking Israel to be his own he useth that expression Thou hast separated them unto thy selfe from all the people of the earth c. and thence was that exhortation of Ezra Separate your selves from the people of the lands Ezrah 10.11 and that of the Apostle Come out from among them and separate your selves 2 Cor. 6.17 If then we will be holy we must be separate from the common conversation of the world having no fellowship with the works thereof 2. There must be a dedication and devoting our selves unto God we must be offered up and given unto him Thus the holy dayes were dedicated unto the service of God they were not only separated from common and ordinary use but were dedicated to the Lords service thus were the first fruits called holy and thence the holy things and the dedicated things are taken for one and the same 1 Kings 15.15 as the Altar Numb 7. end the Temple 1 King 8.63 and thus must we be dedicate or given to the Lord as is said of the Macedonians that they gave themselves to the Lord 2 Cor. 8. we must resign up our selves unto him to be his and for him alone Secondly Positive and this is also twofold Habituall Actuall 1. Habituall qualifying and fitting us by graces infused for the service of God which we are devoted unto as all the things that were appointed for the service of God were anoynted with the holy oyl Exod. 30.26 27. so must we be anoynted with the sweet oyntments which are the graces of the spirit 2 Cor. 1.21 1 Ioh. 2.27 The oyntment of the holy Ghost which was poured upon the head of Christ Acts 10.38 must run down upon us that the savour of his oyntment may be found upon us Cant. 1. we must be sanctified throughout in soule in body and in spirit 1 Thes 5.23 2. Actuall it s not enough to have grace in us but there must be an holy use and exercise of those graces that are in us they are not given to us to be idle or that we should be slothfull in the possessing of them but that we should put them forth in our practice so as to be fruitfull in the improvement of them 2 Pet. 1.8 and thence it is that the Apostle speaking of the holinesse which the Lord requires to be in his people he doth not only require a holinesse of disposition by inherent graces but that we should be holy in all manner of conversation 1 Pet. 1.15 16. and for this cause the way of Saints is called holy Esay 35.8 they are sanctified not only in their vessels as 1 Sam. 21. but their way is holy also and they are said to be undefiled in their way Psal 11 9. where the soule is sanctified by the spirit of Christ the life will be
will be sanctified in them Levit. 10.3 but without holinesse we pollute his name Ezek. 36. it is not sanctified in us 7. The seasons and times we live in call for holinesse these are dayes of grace wherein we enjoy all the holy things of God more aboundantly then in former times to the end that we might abound in all the holy graces of the spirit The Lord gives us his holy ordinances that we might be sanctified by them being changed into the similitude of the same holiness This argument the Apostle useth Rom. 13.11 And this reason should move us the more because the greater the light is in which we live the more evident are the blots and blemishes which are in us moats in the Sun-beame being more conspicuous then beames are in the dark therefore as the dayes we live in be dayes of light so let us walk as children of light shining forth as lights in the midst of a perverse and corrupt generation Phil. 2. 8. Consider a time of separation must come wherein the Lord Jesus will divide and separate the holy from the unholy as a shepheard separates the sheep from the goats Matth. 25. â—t will be good to be found among the Saints at that day and to stand in the assembly of the righteous Wo then unto all those that are secluded from them to all those that must stand without and be amongst dogges and Devils having no fellowship with Christ nor with his Saints It s good therefore to be holy it will be found so then wo unto the prophane and ungodly at that day And for our selves here the people of New-England we should in a speciall manner labour to shine forth in holinesse above other people we have that plenty and aboundance of ordinances and meanes of grace as few people enjoy the like we are as a City set upon an hill in the open view of all the earth the eyes of the world are upon us because we professe our selves to be a people in Covenant with God and therefore not only the Lord our God with whom we have made Covenant but heaven and earth Angels and men that are witnesses of our profession will cry shame upon us if wee walke contrary to the Covenant which wee have professed and promised to walk in If we open the mouthes of men against our profession by reason of the scandallousnes of our lives we of all men shall have the greater sinne To conclude Let us study so to walk that this may be our excellency and dignity among the Nations of the world among which we live That they may be constrained to say of us only this people is wise an holy and blessed people that all that see us may see and know that the name of the Lord is called upon us and that we are the seed which the Lord hath blessed Deut. 28.10 Esay 61.9 There is no people but will strive to excell in some thing what can we excell in if not in holinesse If we look to number we are the fewest If to strength we are the weakest If to wealth and riches we are the poorest of all the people of God through the whole world we can not excell nor so much as equall other people in these things and if we come short in grace and holinesse too we are the most despicable people under heaven our worldly dignitie is gone if we lose the glory of grace too then is the glory wholly departed from our Israel and we are become vile strive we therefore herein to excell and suffer not this crown to be taken away from us Be we an holy people so shall we be honourable before God and precious in the eyes of his Saints And thus also of the properties of the Covenant Now the God of peace that brought againe the Lord Iesus the great shepheard of the sheep through the blood of the everlasting Covenant make us perfect in all good works to doe his will working in us that which is pleasing in his sight through Iesus Christ to whom be prayse for ever and ever Amen FINIS THE TABLE A ABsolute promises refresh the soul 290 the use of them 289 How they agree with the conditionall 292 both one in substance 291. Acts of faith two 289 they enable to walk with God 315 seq they only are the conditions of the Covenant 298 why so ibid. Actually none in the state of salvation before he believe 322 nor justified till Christ be Actually his 324. Actuall holinesse what 378. Affections sanctified signes of true sanctification 239. Agreement in both Covenants 50 51 in the condition and freenesse of grace in the Covenant 292. All-sufficiency in God to his people 130 the reasons of it ib. he is All-sufficient in two respects 132 how he is so 133 he is so from himselfe 136 137. Assurance works a holy security 250. Ark the want thereof promised as a blessing under the Gospel 5. B Beliefe none actually justified before he Believe 322. Binding the Covenant is so 282 293 294. Benefits that arise to the Saints from the Covenant 147 seq from the knowledge of the Conant 119 120 the things which are to come are the great things promised in the Covenant 277 278. Blessings the Covenant the fountaine of them 342 pledges of better things 262 how God makes it appeare they are from himselfe 138 139 why God doth so 141 142. Blood of Christ taken two wayes 229 of the Covenant what it signifieth 229. Burthen the Covenant of Grace under the Old Testament so 106 we are free from that Burthen ibid. C Calling wrought by the commandement 331. Captivity applyed to three things 2 3. the Iewes at this day in Captivity 3. Christ a Covenant between the Father and him 29 30. his name taken two wayes 36. darkly revealed in the old Testament 108 the righteousnesse of the Saints 324 vid. Mediatour Circumcision considered two wayes 59. Cleane how to become cleane from sinne 241. Condition what it is in the Covenant of Grace 295 it excludes not freenesse of Grace 291 336. that it is in the Covenant 280 proved from the nature of it 281 282. it hinders not the free grace of the Covenant 323. Contempt of the Gospel what a great sinne 10 11. reasons of it 12. Commandement our calling wrought by it 331 of the Law and Gospel how different 332. Conversion the obedience of the soule to God at its conversion 310 vid. Iewes Covenant between God Christ 29 30 between man and God proved 31 32. the danger of breaking it 49 a comfort to believers 48 49. the Lord conveys life and blessednesse by it to us 26 28. why called a Testament 283 why called a Covenant of salt 368 why so few embrace it 376 the certainty of it 364 it is a storehouse of blessings 342 it is sure 360 why so ibid. It is conditionall 285 the necessity of entring into a Covenant with God 43 44. what we are to doe to get into Covenant
is able to make up all to them that they are cut short of Our discontents therefore doe not arise from the change of our condition in outward things but because we want our fellowship with God If we doe not finde a sufficiency it is because we doe not injoy him our all-sufficient good What is the cure then We must stirre up our faith and consider our Covenant thinke with our selves what God hath promised to be to us even our God our all-sufficient good If wee had faith but as a graine of Mustard seed and did exercise our faith in this promise and live by it wee might command these stormes of discontent which trouble us to be at peace and be still We might then say as Psal 42.11 Psal 42.11 Why art thou cast downe within me O my soule c. Hast not thou an all-sufficient good a God to injoy Here then is the way to true contentation Labour to enjoy God live upon him he is the rest of the soule an all-sufficient good Vse 2 It may be a rule of triall whereby we may in some part discerne whether we doe indeed enjoy God in the outward comforts of this life which we doe partake in Many will aske the question Whether doe I injoy God in the blessings I have Here is one thing whereby it may be knowne God is an all-sufficient good to them that doe enjoy him he fills all things with his fulnesse He maketh every thing a full blessing when he comes to us in it It is contentfull Doe we then finde that the things which we have are sufficient for us and doe they bring a kind of satiety and fulnesse with them so that we are satisfied with our portion this is because God is in it and fills the blessing with his fulnesse and so makes it to fill us and makes us say with Jacob I have enough therefore when wee are not satisfied with what we have it is a signe that God hath left the creature and then it proves an empty and windy vanitie to us So much satiety so much of God in every blessing For direction where to pitch our affections and settle the desires Vse 3 of our soule when we would find contentment in any blessing Set our hearts there where we may be sure to find that which will fill the desires of them Contentment is that which all seeke for but they seeke not aright fasten therefore the affections of the soule on God and on him alone Set not your hearts on riches Psal 62.10 Psal 62.10 Lâ—y not out your money for that which is not bread Isai 55.1 2. and your silver for that which satisfies not Nothing can fill the heart but the fulnesse of God For comfort unto all those that are in Covenant with God to Vse 4 you I may say as Moses to the people of Israel Deut. 33.29 Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord And as David Psal 33.12 Psal 33.12 Blessed is the Nation whose God is the Lord. Take notice therefore of your blessednesse This is a blessednesse that hath the confluence of all good in it Let others blesse themselves in their wealth dignitie in titles and places of honour and in their power and authoritie over men this is a poore and miserable blessednesse But let us say as Psal 144.15 Blessed are they whose God is the Lord Rejoyce therefore in your portion you have an all-sufficient God to save you from all kinde of evill to minister to you all kinde of good to worke all your workes for you and in you and the time will shortly come when you shall say I have enough my cup runs over But we see many that professe to be in Covenant with God Object that live as poore contemptible lives feele as many wants and lie under as many troubles as any other For the present I say in a word thus 1. Answ That the time of the full enjoyment of this promise is not yet come 2. Peradventure Gods owne people sometimes walke not in the way of the Covenant for as there is the blessing of the Covenant so also the way wherein they must walke and they starting out of the way misse of the blessing 3. The lives of Gods people are not to be judged of by their outward appearance but by their inward state and condition many a man lives poorely for outward things in this world and yet finds more sufficiency and fulnesse in that estate then many a man that hath barnes full and fares deliciously every day For first they have necessaries as well as they that have more though but little before-hand They have every day a certain provision prepared for them As the King of Babylon provided for Jeremiah 2 Chron. 36. 2 Chron. 36. Again though Gods servants have many times but little yet they have as much comfort in that little as those that have greater abundance Psal 37.16 They have as much peace quiet of heart and conscience as free from feare and care as chearfull and comfortable and finde as good a savour in that homely provision they feed upon as others in their honey-combe And whence is all this but from hence that the fulnesse of God is in that little which they enjoy There is a full blessing in it God hath put himselfe into it and though it be but little and mean in shew yet it is much in substance And lastly If Gods servants want at any time he sees a little to be better for them then more abundance not because God cannot fulfill their necessitie or is not willing he is able to supply their wants and will in due time administer all Grace to them God is a sufficient God to his people and therefore blessed are the people that are in such a case yea blessed are the people whose God is the Lord. 2. As God will be a sufficient God unto us so he will be all this to us from himselfe God hath his all-sufficiency from himselfe therefore called Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the first cause of his own blessednesse and communicates all blessednesse to his people from himselfe Man may communicate good to man the Father to the children a Minister to his people one neighbour to another but he cannot doe it from himselfe but as he hath first received from God The vessell may give you water but not from it selfe but what it hath from the fountaine the fountaine onely gives it from it selfe So it is between God and the creature God is the fountaine of living waters who immediately communicates all to his people and thus the Lord will be to them as he promises Isai 44.24 Isai 44.24 I am the Lord that maketh all things that stretcheth out the heavens alone and spreadeth abroad the earth by my selfe There is the force of the promise that whereas the enemies