Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

LOOKING UNTO JESUS, From the Creation until his first coming. The Third Book. (Book 3)

Revel. 1.8, 11. The Lord will give thee for a Covenant of the People.— Hear ye deaf, and look ye blind, that ye may see.

CHAP. I.

SECT. I. Of Christ Promised by degrees.

IN this period, as in the former, we shall first lay down the Object; and then direct you how to look upon it.

The Object is Jesus, carrying on the work of mans sal∣vation in that dark time before his coming in the flesh.

No sooner is the world made, & the things therein; but man was created, that way might be made for God to shew his grace in the salvation of his Elect. And now was it that Gods eternal project, and counsel, & fore-know∣ledge, and purpose, and decree, and Covenant with Christ was to come into execution. Indeed at the first there was no need of Christ; for man at first was made in holiness, the image of God, and to bear rule over the rest of the visible creatures; though this his state was but of a little standing. It was the received opinion in in former times, that our first parents fell the very same day in which they were created. Augustine amongst the rest writes, that they stood but six hours: but though we cannot describe the certain time, very probable it is, that it was but short: This we finde, that Moses having set down the creation of man, without the interposition of any thing else, he comes immediatly to the fall; and the Devil no doubt took the first occasion he possibly could, to bring man to the same damnation with himself. Well then, long it was not but Adam by his sin deprived himself, and all his posterity of the image of God: All mankind was in his loynes, so by the order and appointment of God all mankind partake with him in the guilt of his sins: Hence is the daily & continual cry, not only of Adam, Abraham, David, Paul, but of every Saint, O wretched man that I am, who shall deliver me from the body of this death? But sweet souls, stay your complaints, here's Gospel-news.—

In this sad hour of temptation God stepped in: he will not leave man without hope; he tells the Devil who begun this mischief; I will put enmity between thee, and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. At the very instant, when God was pronouncing judgment upon the several delinquents

in the fall; nay, before judgment was pronounced on the persons tempted, Jesus is hin∣red, the Covenant of grace is proclaimed. O the infinite riches of the mercy of God in Christ!

But you will say, how comes Jesus in? how carried he on the great work of our salvation in this dark time?

I answer, 1. By assuming and taking upon him the form and shape of man, and so dis∣charging some special offices in that respect: We read often of Christs apparition be∣fore his Incarnation, and then especially when he had to do with this great Nego••iation of mans Eternal happiness. Some think it not improbable that Christ assumed the form of man when he first created man; and so he made man, not only in his own image which he had as God, In holiness, and true righteousness, but in respect of that form which he had assumed. Howsoever this we find, that after man had sinned, Christ then appeared, first to Adam, then to Abraham, then to Isaac, then to Jacob, then to Moses, &c. — first, he appeared to Adam in the garden, and they heard the voice of the Lord God, walking in the garden in the cool of the day. God as he is God hath neither voice to speak, nor seet to walk, but assuming the form and shape of a man he exercised both: and so he was the first that published that first promise to the World, It shall bruise thy head. — 2. He appeared to Abraham in the plain of Mamre, where the Lord talked with Abraham, and Abraham calls him the Judge of all the Earth, which can be ascribed to none but Christ the Judge of quick and dead. Some from that saying of Christ, your Father Abraham rejoy∣ced to see my day, and he saw it, and was glad, do gather that Abraham saw Christ, not only with the eyes of faith (as all the rest of the Patriarchs and Prophets did) but also in a visible shape which he assumed, like unto that whereunto he was afterwards to be united; And so it was Christ that renewed the Covenant with Abraham, saying, I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. — 3. He ap∣peared to Isaac, Gen. 26.2. and to Jacob, Gen. 32.24, 30. and to Moses, Exod. 20.1, 2, 3. and to many others, of which I shall comment in order. And these apparitions of Christ were as praeludiums of his Incarnation. But this is not the way I shall insist upon.

2. Christ carried on the great work of our salvation in that dark time, not by himself exhibited (as when he was Incarnate) but onely promised. The great King would first have his Harbingers to lead the way, before he himself would come in person. As the Lord had observed this method in creating the World, that first he would have dark∣ness, and then light, and as still he observes this method in upholding the world, that first he will have dawning, and then clear day; so in the framing and upholding of his Church, he will first have Christ held forth in Ceremonies, Rites, Figures, Types, Pro∣mises, Covenants; and then like a glorious Sun, or like the day-spring from on high he would visit the world, to give light to them that sit in darkness. To this purpose we read, that as Christ, so the Covenant of grace (which applies Christ to us) was first promised, and then promulgated: the Covenant of promise was that Covenant, which God made with Adam, and Abraham, and Moses, and David, and all Israel in Jesus Christ; to be Incarnate, crucified, and risen from the dead; and it was meet that the promise should go before the Gospel, and be fulfilled in the Gospel, that so a great good might earnestly be desired, before it was bestowed. In a time of darkness men desire light; as the morning-watch watcheth and longeth for the morning, so the obscure revelation of Christ in a promise, raised the hearts of the Patriarchs to an earnest desire of Christ his coming in the flesh. But in this obscurity we may observe some degrees; before the Law given by Moses the promise was more obscure; the Law being given, even to the time of the Prophets, the promise was a little more clear; in the time of the Prophets, even to John the Baptist, it was clearer yet; as the coming of the messias did approach nearer and nea∣rer, so was the promise clearer and clearer still: Just as the approach of the Sun is nea∣rer or further off, so is the light that goes before it greater or lesser. In like manner was the Revelation that went before Christ more dim or clear, as the rising of the Sun of righteousness was more remote, or nigh at hand. It was the good pleasure of God to manifest the riches of his grace by degrees, and not all at once; we see to this very day, that God in his several approaches of mercy and goodness draws nearer and nearer to his Church: Even now in this marvellous light of the Gospel we have our divine Ce∣remonies and Sacraments, we see him afar off, we know but in part; but time shall come (even before his second coming) that we, or our children shall see him more clearly, per∣fectly, immediatly. My present businesse is to hold forth Jesus in the Covenant of grace

as promised, and because the promise receives distinction of degrees according to the several breakings out of it to the dark world, we will consider it as it was mani∣fested.

• 1. From Adam till Abraham.
• 2. From Abraham till Moses.
• 3. From Moses till David.
• 4. From David till the Babylonish Captivity, or thereabout.
• 5. From the Captivity, or thereabout, till Christ.

In every of these periods will appear some further and further discoveries of Gods mercy in Christ, of the Covenant of grace, of our Jesus carrying on the great work of mans Eternal salvation in that dark time.

You heard before of the Covenant betwixt God and Christ concerning our salvation; but that was not the Covenant of grace which God immediately made with man as fallen; but a particular Covenant with Christ to be the Mediator. Or so far as it was a Covenant of grace, it was then made betwixt God and Christ, and after to be made betwixt God and us: for a time we were hid in the womb of Gods Election, and not being then capable to enter into Covenant with God, Christ undertook for us, but yet so that when we come to be regenerate, we are then to strike Covenant our selves. And hence we read expresly of Gods Covenanting with sundry particular persons, as with Adam, and Abraham, and Moses, and David, &c. Of which in the next Sections.

SECT. II. Of the Covenant of promise as manifested to Adam.

THe Covenant of grace in this sense is nothing else but a compact made betwixt God and man, touching reconciliation, and life Eternal by Christ. Now the first brea∣king forth of this gracious Covenant was to Adam and Eve, immediatly after the fall, expressed in these words, I will put enmity between thee and the woman,* 1.1 and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel.

This promise as it is the first; so the hardest to be understood: it contains in it good news of the overthrow of Satans Kingdome, and of mans freedom by the death of Christ. But the obscurity is such, that Luther exceedingly complains,* 1.2 the Text which of all men should rightly be known, is of no man that I know (saith he) especially and accu∣rately unfolded: amongst the Antients there is not one that hath explicated this Text ac∣cording to the dignity of it.

The occasion was this. The Lord looking down from heaven, and seeing how Satan had prevailed against man, and in some sort undone the whole fabrick of the creation, he resolves upon Satans ruine, and mans preservation; And the Lord God said unto the Serpent, because thou hast done this, thou art cursed. This literally is understood of the Serpent, but Spiritually of the Devil; both were as means to draw man unto sin, and therefore they are joyned as one in the punishment; The Lord cut off the feet of the Serpent (say the Rabbies) and cursed him;* 1.3 and he cast Samael (the Devil) and his company out of heaven, & cursed them. Indeed man being in the transgression, must also have his punnish∣ment, as it follows vers. 17, 18, 19. and yet that God might manifest the riches of his grace, he includes in the Serpents malediction this everlasting Gospel. I will put enmity between thee and the woman, &c.

For the sense of the Words we shall open these termes, as, 1. Who is the Serpent? 2. Who is the woman? 3. What is the seed of the Serpent? 4, What is the seed of the woman? 5. What is that Hu [in our Bible translated it?] 6. What is the Ser∣pents head, and the bruising of it? 7. What is the heel of the seed of the woman, and the bruising of it? 8. Amongst whom was the enmity, or rather enmities? for in the Text we find many Armies; I will put enmity between thee and the woman, and between thy seed and her seed, &c.

1. Who is the Serpent? I find diversity of opinions among Interpreters: Some say, it was onely the Serpent, and that which belongs unto Satan is but mystically under∣stood: others say, it was onely Sathan under the notion of a Serpent, as sometimes he is called the great Dragon, And the great Dragon was cast out, that old Serpent called the

Devil,* 1.4 and Satan, which deceived the whole world. Others say, it was both Satan and the Serpent; as men are said to be possessed of Satan, so was the Serpent possessed of the Devil. Satan could not provoke our first parents to sin by any inward temptation, as now he doth by the help of our corruption: nor could he enter into their bodies or minds, because of the holiness and glory that was in them; and therefore he presumed to take a beast of the earth, and by disposing of his Tongue he speaks within him. But what? must the Serpent have punishment, that was only Satans instrument in the temptation? yes:

Such was Gods love to man, that he condemns both the Author and instrument of that that evil: as one that in anger breaks the sword wherewith his son, or his friend was wounded; so Gods breaks Satans sword: the Serpent is punnished according to the let∣ter of the Text, and Satan is punished in the spiritual meaning of the Lord.

Who is the woman? Some are all for Allegories, and thy will tell you, that the Ser∣pent and the Woman are the superiour & inferiour faculties of the Soul; and that ever since the Fall there hath been a continual War betwixt these: but I look at this Commen∣tary as vain and trifling, though it be fathered on some of the Antients, and of no small note; others say, this Woman is the Blessed Virgin, in relation to which, they read the last words thus, she shall bruise thy head; this reading is not only allowed, but confirmed by the Councel of Trent, and in some of their Prayer-books, thy call her The Mother of the Lord, the Tree of Life, the breaker of the Serpents head, and the Gate of Heaven. But I look on this Commentary as ignorant & Idolatrous,* 1.5 and wholly derogatory to the Kingdom of Christ. Others are not so easily mislead, and therefore say, that the Wo∣man wheresoever mentioned in this Text, is Eve, and none but Eve; she it was whom the tempter had seduced, and in just judgment for her familiarity with the tempter, God meets with her, I will put enmity (saith God) between thee and the Woman.

3. What is the Seed of the Serpent? in Scripture phrase Seed is sometimes taken colle∣ctively, for many at once; as when the Lord said to Abraham, I will be thy God, and the God of thy Seed:* 1.6 and to thee and thy Seed will I give this Land: and I will multiply thy Seed as the sand of the Sea: and sometimes it is taken singularly for one only person; thus Eve called her Son Seth, for God, said she, hath appointed me another Seed instead of Abel:* 1.7 and so it is said of Christ, in thy Seed shall all the Nations of the Earth be blessed. Now in this place the Seed of the Serpent is taken collectively, for all the families of De∣vils,* 1.8 for the Devil and his Angels (as Christ calls them) and for all the Sons of the De∣vil (i.) for all reprobate men whose Father and Prince is the Devil; as Christ told the Jews, ye are of your Father the Devil,* 1.9 and the lusts of your Father ye will do: and as John tells us,* 1.10 he that committeth sin is of the Devil — in this the children of God are manifest, and the children of the Devil: and thus both Devils and reprobates are reckoned as the seed of the Serpent.

4. What is the Seed of the Woman?—The Seed of the Woman is that posterity of the Woman which do not degenerate into the Seed of the Serpent: that is the meaning of the first sentence, I will put enmity;—and then it follows, between thy Seed and her Seed: and for this sense we have these arguments. 1. The opposition of the Seeds, for as the Seed of the Serpent is taken collectively, so the Seed of the Woman must be taken collectively, that the opposition may be fit. 2. The enmities fore-spoken do strongly evince it: now the enmities pertain both to Eve and to all her posterity (if godly) to the end of the world; hence all that will live godly in Christ Jesus shall suffer persecution, saith the Apos∣tle;* 1.11 And I will put enmity (saith God) between thee & the woman; is that all? no, but also between thy Seed and her Seed: and who can deny but these enmities have been ever since betwixt Satans brood and the Saints? we are all wrestlers against Principalities and Powers, and Rulers of the darkness of this World,* 1.12 and against spiritual wickednesses in high places.

5. What is that Hu] in our Bible translated, it?] it shall bruise thy head? Some ob∣serve this Hu, it] is of the masculine gender; and Zera, Seed, is of the masculine gender; & Jesaphera, shall bruise, is of the masculine gender, which confutes the Translation, that renders it thus, she shal bruise thy head: and which confirms our Translation which is thus, he, or it, or that same Seed, (i.) one singular person of that same Seed, shall bruise thy head. Well then, who is this he? or what one is he?] even Jesus the Son of the Living God. Here is the first hint of Jesus that ever was read, or heard of in this world. This was the Proto-evangel, or first Gospel that ever was published after the Creation. O blessed news, fit for Gods mouth to speak, and to break first to the world now fallen! O dear parents! how would you have dispaired, if before sentence you had not heard this blessed tydings! O our first Parents upon Earth! where had you and we been, if

this blessed Text had not been? Come, set a Star upon it, write it in letters of Gold, or rather write it on the very Tables of our Hearts: here is the blessedst news that ever was, or ever shall be; but for this we had been all Fire-brands of Hell; yea, but for this, Adam and Eve, and all their Sons and Daughters that are now gone out of this World, had been smoaking and frying in Hell-fire. Away with all gross mistakes, Er∣roneous conceits, and as you love your Souls, yeild to this blessed sense! This it] or he] is one of that same Seed, and this one of that same seed is Jesus, and only Jesus, and none but Jesus; and for this sense we have these arguments.

1. Some observe that this Sentence is separated from the former with a Period or great stop: however God goes on to speak of the Seed of the Woman, yet he says not, and that Seed shall bruise thy head, for so we might have thought he had spoken of that Seed collectively as he did before; but stopping there, and not repeating the same word again, he gives it thus; it or he shall bruise thy head; (i.) some individual person of that same Seed, some singular one of that same common Seed of the Woman shall bruise thy head; as David alone of all the Host of Israel goes forth to fight with Goliah, and over∣comes him; so Christ alone of all the Seed of the Woman was so to fight with the Ser∣pent by his own power as to overcome him, and to bruise his head.

2. The Seventy in their Translations of this place (with which agrees the Chaldee Paraphrast) renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he] which needs most denote some singular person, or Son of the woman; and the rather because the Seed spoken of before is rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which if the relative had rightly agreed, it should have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Hereto we may add, that to this it] or he] the Seed of the Serpent is not opposed as it was in the former sentence; but the Serpent it self, one singular Antagonist; here is singularis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a duel, or a combate of two, hand to hand, only Christand the Serpent; he shall bruise thy head, and thou shalt bruise his heel.

3. The bruising of the head doth plainly discover this it, or he is Jesus Christ: for non can bruise the Serpents head but only God: the God of peace (saith the Apostle) shall bruise Satan under your feet shortly. Now there was none of the Seed of the Woman,* 1.13 that was ever God but only Christ, God-Man, Man-God, blessed for ever; and there∣fore it must needs be Christ; and only Christ that can bruise this Serpents head: O there's a Divine Power, a power and vertue of God in it to bruise the Serpents head; observe but the manner of this Duel: Christ treads on the Serpent; and by this means he comes to have a bruise in the heel, whilst with his heel he bruiseth the Serpents head; a won∣derful thing that Christ should lay at the Serpents head with no other weapon but only with his heel; it were much for any man to strike at any common Serpent with a bare and naked foot: rather would he take a dart, or club, or any other Weapon; but with a foot to bruise Satans head (that great and fierce, and monsterous Serpent) this exceeds any mans power or any mans daring to attempt: hence it is that some one per∣son of more than human strength must do this deed, and who is that of the Seed of the Woman but only Jesus Christ?

4. God himself in other places of Scripture doth expresly declare that this Seed here promised is Christ, and only Christ: mark but where this promise is repeated to the Pa∣triarches, as when the Lord said to Abraham,* 1.14 in thy Seed shall all the Nations of the Earth be blessed: and when the Lord said to David, I will raise up thy Seed after thee, which shall be of thy Sons, and I will establish his Kingdom;* 1.15 and you may see it clear that this Seed is Christ, and only Christ, concerning that promise to Abraham, the Apostle so interprets it, now to Abraham and his seed were the promises made; he saith not,* 1.16 and to Seeds, as of many, but as of one, and to thy Seed, which is Christ: and concerning that promise to David, the Prophet so interprets it, He shall sit upon the Throne of David,* 1.17 and upon his Kingdom to order it, & to establish it,—who is that? in the former verse, his name is Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, (i.) Christ and none but Christ; for unto us a Child is born, and unto us a Son is given, &c. and who is that but Jesus Christ?

5. The accomplishment of this Promise in Christ is expresly and clearly made out in the New Testament. Was not Jesus Christ of the Seed of the Woman, born of a Virgin? was not his heel bruised, himself Crucified? and did he not bruise the Serpents head, break the Power and Dominion of Satan? What saith the Gospel?* 1.18 for this purpose the Son of God was manifested, that he might destroy the works of the Devil.—And the seven∣ty returned again with joy, saying, Lord, even the Devils are subject unto us, through thy Name: and he said unto them, I beheld Satan as Lightning fall from Heaven; behold I

give unto you power to tread on Serpents, and Scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.* 1.19 — And now is the judgment of this world, now shall the Prince of this world be cast out. — And for as much as children are partakers of flesh and blood, He also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil. In these and many other places we find this very promise fulfilled in Christ, and only in Christ; and therefore he, and only he is the Seed of the Woman (that Hu, it, or he) that shall bruise the Serpents head. Yet I will not deny, but by way of participation this promise may pertain to the whole Body of Christ;* 1.20 Through him that loved us we are more than Conquerours, saith the Apostle; we may Conquer Satan, though not in our own strength, but Christs; and so in a secondary sense, by way of communication with Christ, under this Seed all the faithful are and may be contained; 1. Because the Head and Members are all one Body,* 1.21 both he that sanctifieth, and they who are sanctified are all one. 2. Because the faithful are called the seed of Christ, when thou shalt make his Soul an offering for sin, he shall see his seed. 3. Because Sathan doth not only bruise the heel of Christ, but of all the faithful,* 1.22 all that will live Godly in Christ Jesus shall suffer persecution. 4. Because Satans overthrow by Christ our Head is diffused to all the Members, and the God of peace shall bruise Satan under your feet shortly. In this sence many of the ancient and modern Divines do extend this seed to the whole Body of Christ: but primarily, originally, especially, and properly, it belongs only to Christ, and to none but the Lord Jesus Christ. He only is the seed by whom the promise is accomplished, though the faithful also are the seed to whom and for whom the promise was made.

6. What is the Serpents head, and the bruising of it? 1. For the Serpents head, it is the power, rage, reigne and Kingdom of Satan: It is observed that in the head of a Ser∣pent lies the strength, power, and life of a Serpent; so by a phraise of speech fitted to the condition of this Serpent that was Satans instrument, God tels the Devil of the danger of his head, (i.e.) of his power and Kingdom: now this power and Kingdom of Satan consists more especially in sin and death; for the sting of death is sin, and the power of death is in Satan.* 1.23 Hence sin and death are usually called the works and wages of Satan; they are his own, he owns them, and carries them at his girdle. 2. For the bruising of this head, it is the overthrowing of Satans power; he shall bruise thy head, (i.e.) Christ shall break thy power; Christ shall destroy sin, and death, and him that had the power of death, that is the Devil.* 1.24 I say Christ shall do it, though as I have said in a secondary sense the faithful shall do it; Christ overcomes by his own power, and the faithfull overcome by the power of Christ; the victory is common to all the seed, but the Author of victory is only Christ the Head and chief of all the seed:* 1.25 ye have overcome the evil one, but how? not of your selves, no, it is the God of peace that bruiseth Satan. Well then, here is the sense, the Serpents head is bruised, (i.e.) the Devil, and sin, and death, and hell are overthrown; not only the Devil in his person, but the works of the Devil, which by the fall he had planted in our natures, as pride, vain glory, ignorance, lust, &c. nor only Satans works, but the fruits and effects of his works, as Death and Hell; so that all the faithfull may sing with Paul; O death where is thy sting? O grave where is thy victory? thanks be to God which giveth us victory through Jesus Christ our Lord.* 1.26

7. What is the heel of the seed of the woman, and the bruising of it? 1. For the heel, it is the humanity of Christ, according to which properly Christ hath an heel: Or (as others) it is the wayes of Christ, which Satan, by all the means he could possibly would seek to suppress. 2. For the bruising of his heel, it is the miseries, mockings, woundings, Death and Burial of Christ, all which he endured in his heel (i.e.) in his huma∣nity; or it extends further, to all the hurts, reproaches, afflictions, persecutions of the faith∣ful by the Devil and his agents: all which are but as a bruise in the heel, which cannot en∣danger the spiritual life of their souls. It is observed, that the Serpent hath but one head, but the seed of the woman hath two heels; so that the one may be some help, while the other is hurt; besides, an hurt in the heel is far from the head and heart; and though it may be painful, it is not mortal. Indeed, Christs heel was bruised (i.e.) He was delivered to death, even to the death of the Cross; yet he rose again from the dead; nei∣ther had the Devil any advantage by his death; for as angry Bees stinging once, make them∣selves droanes, so the Devil, now he may hiss at us, but he cannot hurt us; by that wound which Christ received at his death, he wounded all his enemies irrecoverably; the very sight it self was Christs triumph; even then was the Kingdom of darkness utterly over∣thrown; sin, death, and Satan were conquered, and taken captive, and whatsoever might

be brought against us, was taken away, as the least bill, or scroll. O blessed riddle!* 1.27 Out of the Eater came forth meat, and out of the strong came forth sweetness. In reference to the promise, thou shalt bruise his heel,* 1.28 Christ is said to be the Lamb slain from the foundati∣on of the World. Here's good news betimes.

8. Amongst whom was the enmity, or this hostile war? we find in the Text three Hosts, and three battels: As —

1. Betwixt Satan and the woman; I will put enmity between thee and the woman: (i.e.) Betwixt thee the seducer, and her whom thou hast seduced. This enmity is opposed to the amity and familiarity, which had been between the woman and the Serpent, and upon that account the woman, and not the man is named; not but that enmity must be be∣twixt the Devil and man, as well as betwixt the Devil and the woman: but because the woman had more tampered with Satan, and being deceived by Satan, was first in the transgression, therefore is she onely named, I will put enmity between thee and the woman.

2. Betwixt Satans seed, and the seed of the woman: I will put enmity, not onely between thee, and the woman, but also between thy seed, and her seed, q.d. This enmity shall not cease with the death of the woman, but it shall continue to her seed, and to her seeds seed, even to the end of the World. We see to this day how the Serpent and Serpents seed are striving and warring against the Church; and a wonder it is (considering the malice of the enemy) that there is a Church upon Earth, but onely that we have Christs promise, The gates of Hell shall not prevaile against it; and lo I am with you alwayes, even to the end of the World.

3. Betwixt Christ and the Serpent. O this a bloody conflict on both sides, he shall bruise thy head, and thou shalt bruise his heel. 1. He shall bruise thy head; Christ shall break thy power, thy power, (i.e.) the power of the Serpent, or of the Devil him∣self: he fights not so much with the seed, as with the Serpent; if Satan be overthrown, his seed cannot stand. 2. Thou shalt bruise his heel; thou shalt afflict him and his, thou shalt cast out of thy mouth a flood of persecutions: thou shalt make warre with him,* 1.29 and all them which keep the Commandments of God, and have the testimony of Jesus Christ.

I have held you a while in the explication of this first promise, and the rather because of the darkness of it, and the much sweetness that is contained in it; it is full of Gospel-truths: strike but the flint, and there will fly out these glorious sparkles.

1. That a Saviour was promised from the beginning of the world. 2. That this Savi∣our should free all his Saints from sin, death, and hell; the head and power of the Devil. 3. That to this end this Saviour should be a Mediator; for God would not grant an im∣mediate pardon, but the promised seed must first intervene. 4. That this Mediator should be of the seed of the woman, that is, a man; and yet stronger then the Devil, indued with a Divine power, and so he is God. 5. That this Man-God should accord∣ing to his Priestly office be a Sacrifice for sin, the Serpent should bruise his heel, he should suffer and dye for the people; and yet accordingly to his Kingly office he should over∣come Satan; for he should bruise his head, overthrow his Kingdom, and make us more than Conquerors in him that loved us. 6. That this promise of Christ and of our jus∣tification is free; God of meer mercy, and free-grace brings forth this promise, there could be now after the fall no merit in man; and even now he promiseth remission of sins, and life Eternal in, for, and through the Lord Jesus Christ. No question but in be∣lief of this promise the Patriarchs and Fathers of old obtained life, glory, and im∣mortality: By faith the Elders obtained a good report: by faith Abel obtained witness that he was righteous: by faith Enoch was translated that he should not see Death: by faith Noah became heir of the righteousness of Christ; & how should it but revive us in these last times, to hear, that the first thing that ever God did after the World was fallen, it was this act of mercy, to make a promise of Christ, and to reconcile lost man to himself through the same Jesus Christ? surely he began to do that soon, which he meant to be alwayes a doing, even to the end of the World. Thus far of the promise, as it was manifested from Adam to Abraham.

SECT. III. Of the Covenant of promise as manifested to Abraham

THe second breaking forth of this gracious Covenant, was to Abraham; and now it shines in a more glorious light then it did before: at first it was propounded in very dark and cloudy termes, not easie to be understood, and most things sparingly ex∣pressed; but in this second rise and manifestation, we have it laid down in plainer termes, I will establish my Covenant between me and thee, and thy seed after thee, in their genera∣tion,* 1.30 for an everlasting Covenant, to be a God to thee, and to thy seed after thee. —For the right understanding of this, we shall examine these particulars.—

• 1. What a Covenant is?
• 2. What is the establishing of this Covenant?
• 3. Betwixt whom is the Covenant to be established?
• 4. For what time is the established Covenant to endure?
• 5. What are the priviledges of this Covenant?
• 6. What is the condition of this Covenant?
• 7. Who is the head, both as undertaker, and purchaser, and treasurer, upon whom this Covenant is established?

1. What is a Covenant? It is a contract of mutual peace and good will, obliging parties on both hands to the performing of mutual benefits and offices. Thus was the Covenant be∣twixt God and Abraham, there was a mutual stipulation in it, on Gods part to performe his promises of temporal, spiritual, and Eternal grace; and on Abrahams part to receive this grace by faith, and to performe due obedience and thankfulness to God. Hence a little nearer, we say the Covenant is a mutual compact, or agreement betwixt God and man, whereby God promiseth all good things, especially Eternal happiness unto man; and man doth promise to walk before God in all acceptable, free, and willing obedience, expecting all good from God, and happiness in God, according to his promise, for the praise and glory of his grace. Others, describing the Covenant of grace (for with the Covenant of works we will not meddle) they give it thus, The Covenant of grace is a free and gracious compact, which God of his meer mercy in Jesus Christ hath made with sinful man, promising unto him pardon of sins and eternal happiness; If he will but repent of sin, and embrace mercy reached forth by faith unfeigned; and walk before God in willing, faith∣ful, and sincere obedience. —In this description many things are considerable. As, 1. That the Author of this Covenant is God; not as our Creator, but as our merciful God and Father in Christ Jesus. 2. That the cause of this Covenant is not any worth, or dignity or merit in man, but the meer mercy, love, and favour of God. 3. That the foun∣dation of this Covenant is Jesus Christ, in and through whom we are reconciled unto God; for since God and man were separated by sin, no Covenant can pass betwixt them, no reconciliation can be expected, nor pardon obtained, but in and through a Mediator. 4. That the party Covenanted with, is sinful man; the fall of our first Pa∣rents was the occasion of this Covenant, and God was pleased to permit the fall, that he might manifest the riches of his mercy in mans recovery. 5. That the form of this Co∣venant stands on Gods part in gracious and free promises of forgiveness, holiness, happi∣ness; and on mans part in a restipulation of such Duties as will stand with the free grace and mercy of God in Christ. 6. That the stipulation on mans part required, is repen∣tance for sin, belief in the promises; and a yielding of fear, reverence, worship, and obedience to God according to his word. These I might insist on, but my purposed brevity will not permit.

2. What is the establishing of this Covenant? Some say, this speaks the duration of it, of which anon; I suppose it intends also the confirmation of it. We find that the Lord had before made a Covenant with Abraham, Gen. 15.4, 5.* 1.31 And now he doth not abolish the former, and make another; but rather, he renews, confirms, and establisheth the former. It may be there was some hesitation or doubting in Abraham; so we see Gen. 15.1, 2.* 1.32 But now God would assure him infallibly of his will and purpose: O when a man hears that God will vouchsafe so much favour as to enter into a covenant with him; he is ready to say as Gideon did,* 1.33 alas, my family is poor in Manasses, and I am the least in all my Fathers house; and who am I that I should be raised up hitherto? that God should make such promises as these to me? And hence, to prevent such Objections, the Lord will confirm

and establish his Covenant; as sometimes by his Promises; sometimes by an oath, sometimes by the blood of Christ himself; sometimes by seals. So here in this very place, God adds the seal of Circumcision, Ye shall circumcise the flesh of your fore-skin (saith God) and it shall be a token of the Covenant betwixt me and you.* 1.34 As sometimes he said of the Rain-bow, I do set my Bow in the cloud, and it shall be for a token of a Covenant between me and the Earth; — That the waters shall no more become a flood to destroy all flesh —For I will look upon the Bow, that I may Remember the everlasting Covenant. After this manner are the signs and seals of the Covenant? Circumcise your selves saith God, and when I see the Circumcision, I will remember my Covenant, and I will make good to you all the promises thereof. — But what is Circumcision to the Covenant? much every way; Circumcision was not without shedding of blood, because the Covenant was not yet established in the Blood of the Messiah, sure there was much in this, how∣soever the rite of it self was nothing, yet as it led the faithful Patriarchs to the Blood of Christ, and as it assured the purging away of sin by the Blood of Christ, and as it signed the Circumcision of the heart by the Spirit of Christ, so it found acceptance with God; no sooner he looks on it, but he remembers his Covenant, and confirms it, and makes it good to Abraham, and to his seed after him.

3. Betwixt whom is the Covenant to be established? between me and thee, (saith God) and thy seed after thee The two heads of this Covenant are God and Abraham; on Gods part are the whole Trinity of persons, the blessed Angels, and all the Host of Heaven; on Abraham's part are all his seed, and his posterity, yet with this limitation,* 1.35 that all are not Israel, which are of Israel; neither because they are the seed of Abraham, are they all children of Abraham; but in Isaac shall thy seed be called; that is, they which are the chil∣dren of the flesh, are not the Children of God, but the Children of the promise are counted for the seed. No question this Covenant was not to be extended to the Ishmaelites, Idumeans, or Kethureans. Abraham's carnal seed; these quickly departed both out of Abraham's fa∣mily, and Abraham's faith; No, no, saith God, I will establish my Covenant with Isaac for an everlasting Covenant, and with his seed after him, wi••h Isaac,* 1.36 and with his seed (i.) with the spiritual seed of Abraham; now under the seed, 1. all believing Jews, and 2. All Gentil s are comprehended, all may be called the spiritual seed of Abraham that walk in the steps of the faith of Abraham; and indeed thus runs the Promise, in thee shall all the families of the earth he blessed. Gen 12.3. And in thee shall all the Nations of the earth be blessed, Gen 8.18. these families and Nat••ons must needs comprehend the Gentiles; the Apostle is very plain: As it is written, I have made thee a Father of many Nations. —That he might be the father of all them that believe,* 1.37 though they be not cir∣cumcised. —That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the spirit through faith. Christians I here is our happiness the Covenant was not written for Abraham's sake alone, but for us also,* 1.38 if we believe in him that raised up Jesus our Lord from the dead. You may think all this while we are only discovering the priviledges of Abraham, Isaac, Jacob, and of the Jews; no, blessed be God, Heaven is no freer to a Jew, than to a Gentile; there is neither Jew nor Greek, there is neither bond nor free, male nor female, &c. But if ye be Christs,* 1.39 then are ye Abraham's seed, and Heirs according to the promise.

4 For what time is the established Covenant to endure? it is not for a few dayes, or months, or years, but for ever and ever; it is an everlasting Covenant; and indeed the word established sounds this way; I will establish my Covenant,* 1.40 that is (say some) I will have it stand and continue for ever; as it was said of David, I have made a Covenant with my crosen, I have sworn unto David my servant, thy seed will I establish for ever; and again, my mercy will I keep for him for evermore, my Covenant shall stand fast with him. —

Now this Covenant is said to be everlasting, a parte ante. (as we say) and a parte post. 1. A parte ante, as being from everlasting, in respect of the promise made to Christ for us, which was done (as you have heard) before the foundation of the world; it is not an infant of dayes; this Covenant bears the same date with the divine being it self; As the mercy of God is from everlasting, so the Covenant of grace is from everlasting; the Writs,* 1.41 Evidences, and Charters of our Salvation were concluded, and passed the sign and seal of the blessed Trinity from eternity; the Gospel and this Covenant is not of yesterday, no, no, it is an old counsel of the infinite wisdom of God.

2. A parte post, as continuing from everlasting to everlasting. Hence it is called a Co∣venant of salt, because it corrupteth not, it faileth not:* 1.42 hence all the blessings of the Cove∣nant

are said to be everlasting; forgiveness of sins is everlasting, being once forgiven they are never remembred any more; peace and joy is everlasting, your heart shall rejoyce, and your joy no man taketh from you;* 1.43 salvation is everlasting. Israel shall be saved in the Lord with an everlasting salvation; decretal Covenant-mercy was not a lease, but a ma∣king the fee-simple (as we call it) of grace and glory to the Saints for ever: death may put an end to other Covenants, as betwixt man and man, or betwixt man and wife: but this Covenant betwixt God and us stands fast for ever; though Abraham be dead, yet God is Abraham's God still, and by vertue of this Covenant Abraham shall be raised up at the last day.

5. What are the priviledges of the Covenant? I answer, the priviledges of the Co∣venant are many, as they are great things, and great blessings which our great God promiseth, so they are very many and numerous; the Covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings; it is not dry, nor bar∣ren, but like the fat Olive or fruitful Vine, it is a Well of salvation, a fountain of good things, a treasure full of goods, or unsearchable riches, which can never be emptied, nor come to an end. Hence it is that our finite narrow capacities can never apprehend the infinite grace that this Covenant contains, yet as we may see things darkly in a Map, so let us endeavour as we are able to view them in some Map, or brief compendium; that by the little we do see, we may be raised up to the consideration of things not seen, which shall be revealed in due time.

The priviledges of the Covenant are folded and wrapped up in the promises of it; every promise contains a priviledge, but the time of unfolding every promise is not yet come; then only shall the promises of all sorts be unfolded, when the heavens as a vesture shall be folded up.* 1.44 In the mean time we have a right & interest in the priviledges of eter∣nity by vertue of the promise; and hence the very terms of Covenant and promise are taken for the same, Ephes. 2.12. Rom. 9.4. I shall for the present confine my self only to those promises and priviledges of the Covenant which were manifested to Abraham. And they were, Of things

• Temporal.
• Spiritual.

* 1.451. Of things Temporal. Thus we read God promiseth Abraham, I will make of thee a great Nation, and I will bless thee, and make thy name great, and thou shalt be a blessing, & I will bless them that bless thee, and curse him that curseth thee, and unto thy seed will I give this Land. We may add hereto the repetitions that God makes of these promises over & over;* 1.46 lift up now thine eyes, and look from the place where thou art, North-ward, and South-ward, and East-ward, and West-ward, for all the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the Earth, so that if a man can number the dust of the Earth, then shall thy seed also be numbered.—And the Lord brought forth Abraham abroad, and said, look now towards Heaven, and tell the stars, if thou be able to number them; and he said unto him, so shall thy seed be.—And the Lord again appeared to Abraham,* 1.47 and said, — I will make my Covenant between me and thee, and will multiply thee exceedingly, — and thou shalt be a Father of many Nations, neither shall thy name any more be called Abram, but thy name shall be Abraham, for a Father of many Nations have I made thee; and I will make thee exceeding fruitful, and I will make Nations of thee,* 1.48 and Kings shall come out of thee,—and I will give unto thee, and thy seed after thee,* 1.49 the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession. — By my self have I sworn saith the Lord, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the Stars of the Heaven, and as the sand upon the Sea-shore, and thy seed shall possess the gate of his enemies. See here the temporal blessings that God promises Abraham;* 1.50 they are heaped together in Gen. 12.2, 3. —As,

1. I will make of thee a great Nation, and this he promiseth once and again; it seemed a thing incredible, because Abraham was old, and Sarah was barren and old, & it ceased to be with Sarah after the manner of women; yet for all this God is all-sufficient; Abra∣ham shall have his desire, he shall be a Father, not only of a few Children, but of a numerous Nation, yea of many Nations; Ishmaelites, and Midianites, and that famous Nation of the Jews (of whom it is said,* 1.51 what Nation is so great) must all descend from Abraham: Scripture and heathen Authors use three things proverbially, to signifie an huge and exceeding great number, the dust of the Earth, the sands of the Sea, and the Stars of Heaven: and all these are brought in to resemble the number into which the Seed of Abraham should break forth.

2. I will bless thee, saith God; and this blessing had relation to his wealth and riches, Abraham was very rich in cattel, in silver and in gold.* 1.52 No question those riches came from this blessing; the blessing of the Lord it maketh rich, and he addeth no sorrow with it. This was Gods care of the children of Abraham, that he would give them riches, but lest their hearts should be lifted up, and they should forget the Lord in the midst of their riches, he learns them and bids them remember this lesson;* 1.53 say not in thine heart, my power and the might of my hand hath gotten me this wealth; but remember the Lord thy God, for it is he that giveth thee power to get wealth; that he may establish his covenant, which he sware unto thy fathers, as it is this day. True riches come from God, and by vertue of this covenant; O that none of us had any wealth, but such as comes by vertue of a promise, and of the covenant of grace!

3. I will make thy name great, saith God; no Monarch was ever so famous in con∣quering nations, or the whole world, as Abraham for his faith and obedience; God hath magnified his name amongst the Hebrews, who for these three thousand years and up∣wards have acknowledged none (except Moses) greater than Abraham; the Jews could say to very Christ, art thou greater then our father Abraham?* 1.54 — whom makest thou thy self? and God hath so magnified his name amongst Christians, that all believers look upon it as a glory to be called children of Abraham; nay, we cannot be Christs, we have no part in Christ, unless we are Abrahams seed, and heirs according to promise.* 1.55

4. Ʋnto thy seed I will give this Land, saith God, as an everlasting possession, Gen. 17.8.* 1.56 but how should that which the Israelites possessed only for a time, be called an ever∣lasting possession? The answer is, that the word translated everlasting, doth not ever signifie that which shall have no end, but an age, a term, or continuance; as it was said of Samuel, he should appear before the Lord, and there abide for ever,* 1.57 (i.) as long as he lived: and I will praise the Lord (said David) for ever and ever, (i.) whiles I live will I praise the Lord, as long as I shall have any being I will sing praises unto my God. And the desolations of the captivity were called perpetual desolations, (i.) long desolations, even for seventy years.

Touching these blessings, or priviledges, I have no more to say but this, that God gave more of the temporal, less of the spiritual, to the natural seed in the first ages; but in the latter ages more of the spiritual priviledges, and less of the temporal; yea, and thus it is this day for the most-what among the Christian seed of the Gentiles;* 1.58 for ye see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.

2. Of things spiritual, thus we read, fear not Abraham, I am thy shield, and thy exceeding great reward; I am God all-sufficient or omnipotent, the almighty God,* 1.59 & I will be a God unto thee, and to thy seed after thee. O what precious promises are these? 1. I am thy shield, to keep thee from all evil; such a shield that no creature can pry through, such a shield as shall cover thee over; nay, such a shield as shall cover thee about; as sometimes God spoke of Jerusalem, I, saith the Lord, will be unto her a wall of fire round about. So here,* 1.60 I will be a shield, a wall of fire round about; not only a wall to keep thee safe, but a wall of fire to consume all them that are against thee; as a fire which stands about like a wall, doth not only defend those that are within, but it burns those without that come near unto it; so is God to his people. 2. I am thy exceeding great reward; I am the almighty God; I will be a God unto thee. This is the very soul of the covenant, and of all the promises of God: q. d. quantus, quantus sim vester ero; all I am is thine, my self, my goods, my grace, my glory; whatsoever is in me, all that I have, and all my at∣tributes are thine; my power, my wisdom, my counsel, my goodness, my riches, what∣soever is mine in the whole world; I will give it thee for thy portion; I, and all that I have are thine, for thy use; Christians! was not this an exceeding great reward? who can understand the height, and depth, and length, and bredth of this reward? surely happy is the people that is in such a case, yea, happy is that people whose God is the Lord,* 1.61 but more of this hereafter.

6. What is the condition of this covenant? I answer, the condition of the covenant of grace is faith, and only faith; to this purpose it is said of Abraham, he believed in the Lord, and he counted it to him for righteousness. This text is often alledged by the Apostles;* 1.62 the word believed imports, that he thought the Word of God to be sure, certain, stable, and constant; it is such a belief as is opposed to fainting, as it is said of Jacob when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not; but when he believed, his heart revived; and David saith of himself, I had fainted,

unless I had believed. So that it is a lively motion of the heart, assenting unto, and trusting in God,* 1.63 and in the word of God as firm and constant. This was the very condition of the covenant which God required of Abraham; q. d. Abraham, dost thou believe that such a Messiah shall be sent into the world? art thou able to believe? yes, I believe Lord, said Abraham; well saith God, I will put thee to the trial; I will give thee a Son, though thou art as a dead man, and Sarah as a dead woman; yet I will promise thee a son, art thou able to believe? again, thou seest the land of Canaan, thou hast not one foot in it, yet I will give thee this land in the length and bredth of it for thy possession, art thou able to believe this? you will say, what are these to the condition of the covenant, which is only to believe in God, and to believe in Jesus Christ? O yes, 1. These were shaddows of the great promise, Christ; and therefore that act of faith, whereby Abraham believed that he should have a son, and that his Children should possess the land of Canaan was likewise a branch, a shaddow, a pledge of that main act of faith whereby he believed the promised seed, in whom himself & all the Nations of the earth should be blessed. But 2. Let this be remembred that Abraham did not only believe the temporal promises, but every promise; as I will be thy shield, and thy exceeding great reward; now who is our shield but Christ; and who is our reward but Christ? but especially he believed the promise of the seed, and who is the head of the seed but Christ? yea, he believed in that promised seed in whom all the nations of the earth should be blessed; and who was that but Christ? your father Abraham (saith Christ) rejoyced to see my day,* 1.64 and he saw it, and was glad. He saw it? how could he see it? thou art not yet fifty years old (said the Jews) and hast thou seen Abraham? or could Abraham see thee, or thy day? yes, even then he saw it when he believed in Christ? he could see it no other ways but by an eye of faith? & therefore no question he believed in Christ, and that was counted to him for righteousness.

But (may some say) if faith alone be the condition of the covenant, then what need is there of any obedience, or works of holiness? — this was the old plea of loose libertines in the Apostles times,* 1.65 to whom James gave answer, But wilt thou know, O vain man, that faith without works is dead: a good tree (saith Christ) is known by its fruits; and so is right and sound faith; let a man believe in truth, and he cannot but love; and if he love, he cannot but be full of good works; thus Abraham was justified by faith, Abraham be∣lieved God (saith the Apostle) and it was imputed to him for righteousness; but was not this faith accompanied with works; observe but (saith the Apostle) when God bade him offer his son,* 1.66 did he not do it? and was not that an exceeding great work, surely his faith wrought with his works, and by faith was his works made perfect.

7. Who is the head both as undertaker, and purchaser, and treasurer upon whom this Covenant is established?* 1.67 I answer, Christ, and none but Christ. All the promises of God in him are Yea, and Amen, unto the glory of God by us. This was very darkly held forth in the first manifestation of the Covenant to Adam, but now in this second breaking forth of it, it is very fully expressed and often repeated; thus Gen. 12.3.* 1.68 in thee shall all the families of the earth be blessed; and Gen. 18.18.* 1.69 all the nations of the earth shall be blessed in Abraham, and Gen, 22.18.* 1.70 in thy seed shall all the nations of the earth be blessed. In com∣paring these texts we have a clear understanding thereof; in thee, in Abraham shall all the families, and nations of the earth be blessed; but lest Abraham himself should be thought author of this universall blessing, therefore is the explication, in thee, (i.) in thy seed;* 1.71 and this seed, saith the Apostle very expressely, is Jesus Christ; now to Abraham and his seed were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ. So then here is the sense; out of thy posterity shall spring the Messiah, by whom not only thy posterity, but all the nations of the earth shall be blessed. You may remember in the first promise Christ was called the seed of the woman; but now the seed of Abraham; Christ was the Son of Eve, or (if you will) the Son of Mary, and so the seed of the woman; and Mary was a daughter of Abraham, and so Christ, and Mary, and all upwards were of the seed of Abraham. But where shall we find mention of the passion of Christ in this expressure of his Covenant to Abraham? in the first manifestation it was included in that phrase of bruising his heel, and surely this is essential to the covenant of grace in any overture of it: some answer that this is thrice put on in the passage of this covenant with Abraham:* 1.72 first, in the federal confirmation by the sm••aking furnace, and burning lamp, that passed between those pieces of the sacrifice: as the sacri∣fice was divided, so was Christs body torn: and as the smoaking furnace, and burning lamp passed between the divided pieces, so the wrath of God run betwixt (as I may say) and yet did not consume the rent and torn nature of Christ.* 1.73 2. In that federal confir∣mation

by the sign of circumcision: there could not be circumcision without shedding of blood, and where God commands shedding of blood in any of his antient ordinances, it doth certainly reach to the blood of Christ, and his everlasting testament. 3. In the resolved Sacrifice of Isaac, which was a plain type of the death of Christ. See it in these particulars. 1. Isaac was Abraham's son, his only son; his innocent son,* 1.74 the beloved son of his Father, and yet Abraham freely offers up his son; so Christ was the son of God, his only Son, his innocent son, like to us in all things, sin only excepted; and the beloved son of his Father, this is my beloved Son in whom I am well pleased; and yet God more freely offers up his Son out of his own bosome. 2. Abraham by Gods commission rose early in the morning to sacrifice his Son; and the Jews by Gods permission rise early in the morning to condemn the Son of God: and hence he is called the Hind of the morning,* 1.75 compassed with dogs that hunted and pursued his life. 3. Abraham must offer his Son upon the Mount, the very Mount on which Solomon's Temple was built,* 1.76 which typified the body of Jesus Christ, Joh. 2.19. So God offered his Son upon the Mount, if not on the same Mount (as Augustine thinks) yet on a Mount not far distant from it; Golgotha was the very skirt of Moriah; the one being within the gate of the City, and the other not far without, the very nearest to the City of all. 4. Abraham first laid the wood on Isaac, and then he laid Isaac on the wood; so God first layes the Cross on Christ,* 1.77 He bearing his Cross, went forth into a place called the place of a skul, and then he layes Christ on the Cross, there they crucified him saith John; or there they bound him to the Cross, and fastned his hands and feet thereto with nails. 5. Isaac must be offered alone, the servants must stay at the foot of the hill, little knowing the business and sorrow in hand;* 1.78 so Christ must tread the wine press alone: the disciples fear and fly, and little consider the agony of their Master. 6. Abraham carries in his hand the sword and fire against his Son, so God carries in his hand the sword and fire; the sword signifying the Justice of God, the fire his burning wrath against the sins of men; and both these were bent against Christ, in whom the justice of God is satisfied, and the flame of his wrath extinct and quenched.* 1.79 That this was a plain type of Christs passion is hinted at in the blessing that God speaks to Abra∣ham after this tryal, by my self have I sworn, saith the Lord, for because thou hast done this thing, and hast not with-held thy Son, thine only Son, that in blessing I will bless thee, and in thy seed shall all the nations of the earth be blessed. All believers are blessed in the death of Christ, who was that seed of Abraham, typified by Isaac, Abrahams Son; for as Abra∣ham intended, so God truely sacrificed his Son, his onely Son, to take away sin.

Thus far of the Covenant of promise as it was manifested from Abraham to Moses.

SECT. IV. Of the Covenant of promise as manifested to Moses.

THe next breaking forth of this gracious Covenant was to Moses. The revenging justice of God had now seized on mankind for many generations, even thousands of years, so that now it was high time for God in the midst of wrath to remember mercy, and to break out into a clearer expression of the promise, or Covenant of grace. To this pur∣pose the Lord calls up Moses to Mount Sinai, and there of his infinite love and undeserved mercy he makes, or renews his Covenant with him and the children of Israel. I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage,* 1.80 thou shalt have no other gods before me.

For the right understanding of this, we shall examine these particulars.

• 1. whether the Law was delivered in a Covenant-way?
• 2. In what sense is the Law a Covenant of grace?
• 3. How may it appear that the Law in any sense is a Covenant of grace?
• 4. Why should God in the Law deal with us in a Covenant-way rather then a meer absolute supream way?
• 5. What are the good things promised in this expressure of the Covenant?
• 6. What is the condition of this Covenant on our part, as we may gather it hence?
• 7. Who was the Mediator of this Covenant?
• 8. What of Christ, and his death, do we find in this manifestation of the Covenant?

For the first, whether the Law was delivered in a Covenant-way? it is affirmed on these grounds. 1. In that it hath the name of a Covenant. 2. In that it hath the real properties of a Covenant. 1. The name of a Covenant as it appears in these Texts. And

the Lord said unto Moses,* 1.81 write these words, for after the tenor of these words, I have made a Covenant with thee, and with Israel: and he was there with the Lord forty dayes, and forty nights, he did neither eat bread, nor drink water, and he wrote upon the tables the words of the Covenant,* 1.82 the ten Commandments.— And he declared unto you his Covenant, which he Commanded you to perform, even the ten Commandments, and he wrote them upon two tables of stone.* 1.83— When I was gone (sayes Moses) up into the Mount to receive the two tables of stone, even the tables of the Covenant which the Lord made with you, then I abode in the Mount forty dayes and forty nights;* 1.84 I neither did eat bread nor drink water.—And it came to pass at the end of forty dayes, and forty nights, that the Lord gave me the two tables of stone,* 1.85 even the tables of the Covenant.—So I turned and came down from the Mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands. It ap∣pears plainly and expresly in these Texts that the Law is a Covenant.

2. The Law hath the real properties of a Covenant, which are the mutual consent and stipulation on both sides. You may see a full relation of this in Exod. 24.3, 4, 5, 6, 7, 8.* 1.86 And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, all the words which the Lord hath said will we do: and Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel? and he sent young men of the Children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord; and Moses took half of the blood, and put it in basons, and half of the blood be sprinkled on the Altar, and he took the book of the Covenant, and read in the audience of the people, and they said, all that the Lord hath said, will we do, and be obedient; and Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the Covenant which the Lord hath made with you concerning all these words. This very passage is related in the Epistle to the Hebrews,* 1.87 when Moses had spoken every precept to all the peo∣ple, according to the Law, he took the blood of calves and goates, with water and scarlet-wooll, and hissop, and sprinkled both the book, and all the people, saying, this is the blood of the Testament, (or Covenant) which God hath enjoyned unto you. In the words you may observe these properties of a Covenant? 1. That God on his part expresseth his consent and willingness to be their God: this will appear in the preface of the Law, of which hereafter. 2. That the people on their part give their full consents, and ready willingness to be his servants. Both these appear in that, 1. Moses writes down the Covenant Cove∣nant-wise. 2. He Confirms the Covenant by outward signs, as by the blood of Calves and Goats; whereof one half he puts in basons, to sprinkle it on the people; and the other half of the blood he sprinkles on the Altar; that sprinkling on the people signified their voluntary Covenanting with God, and the blood sprinkled on the Altar signified Gods entering into Covenant with the people. Thus we have reall Covenanting when the Law is given.

2. In what sense is the Law a Covenant of Grace? I answer, The Law may be consi∣dered in several senses; as 1. Sometimes it signifies largely any heavenly doctrine, whe∣ther it be promise or precept,* 1.88 and in this sense the Apostle tells us of the Law of works, and of the Law of faith. 2. Sometimes it signifies any part of the old Testament in which sense Jesus answered the Jews,* 1.89 Is it not written in your Law, I said ye are gods? Now where was that written but in the book of the Psalms? 3. Sometimes it signifies the whole oeconomy, and peculiar dispensation of Gods worship unto the Jews, according to the moral ceremonial,* 1.90 and Judicial Law, in which sense it is said to continue until John, the Law and the Prophets were until John: but since that time the Kingdom of God is preached. 4. Sometimes it is taken synechdochically for some acts of the Law onely. against such there is no Law.* 1.91 5. Sometimes it is taken only for the Ceremonial Law, the Law having a shadow of good things to come. 6. Sometimes it is used in the sense of the Jews? as sufficient to save without Christ; and thus the Apostle generally takes it in his Epistle to the Romans, and Galathians. 7. Sometimes it is taken for that part of the Moral Law which is meerly mandative and preceptive, without any promise at all. 8. Sometimes it is taken for the whole moral Law, with the preface and promises added to it; and in this last sense we take it, when we say it is a Covenant of grace?

* 1.923. How may it appear that the Law in this sense is a Covenant of grace? it appears, 1. By that contract betwixt God and Israel before the promulgation of the Law. If ye will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people,* 1.93 for all the earth is mine? and ye shall be unto me a Kingdom of Priests and an holy nation. Whereunto the Prophet Jermy hath reference, saying, obey my voice

and do them according to all which I command you, so shall you be my people, and I will be your God. Both these Scriptures speak of the moral Law, or ten Commandments, contain∣ing the preface and promises; and how should that Law, be any other but a Covenant of grace, which runs in this tenor, I will be your God, a••d you shall be my people; my pecu∣liar treasure; a Kingdom of Priests, an holy Nation, if you will but hear and obey my Com∣mandments? Surely these priviledges could never have been obtained by a Covenant of works; what? to be a Kingdom of Priests, an holy Nation, a peculiar treasure to the Lord? what? to be beloved of God as a desirable treasure (for so it is in the original) which a King delivers not into the hands of any of his Officers, but keepeth it to him∣self? this cannot be of works; No no, these are priviledges vouchsafed of meer grace in Jesus Christ; and therefore Peter applyes this very promise to the people of God under the Gospel, 1 Pet. 2.9.* 1.94

2. It appears by that contract betwixt God and Israel in the promulgation of the Law; then it was that God proclaimed himself to be the God of Israel; saying, I am the Lord thy God which brought thee out of the Land of Egypt, out of the House of bon∣dage. Some hold this to be the affirmative part of the first Commandment; in which the Gospel is preached, and the promises therein contained are offered. We say it is a preface to the whole Law, prefixed as a reason to perswade obedience to every Com∣mandment. But all universally acknowledge that it is a free Covenant, which promiseth pardon of sin, and requireth faith in the Messiah; when God saith to Israel I am the Lord thy God, which brought thee out of the Land of Egypt, doth he not propound himself as their King, Judg, Saviour, and Redeemer? Yea, and spiritual Redeemer, from their bondage of sin and Satan, whereof that temporal deliverance from Egypt was truly a type? the Lord begins his commandments with an evangelical promise? and it is very observable, that as these words, I am the Lord thy God, are prefixed immediatly to the first Commandment, so in sundry places of Scripture they are annexed to all the rest; ye shall fear every man his Mother, and his Father; and keep my Sabbaths,* 1.95 I am the Lord your God: ye shall not steal, neither deal falsely, neither lie one to another, and ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God; I am the Lord. — Neither shalt thou stand against the blood of thy neigbour, I am the Lord.— In a word thou shalt love thy neighbour as thy self, I am the Lord; or if that contain only the second Table, therefore shall ye observe all my statutes, and all my judgments, and do them; I am the Lord. Add we to this,* 1.96 that in the second Commandment God is described to be one shewing mercy unto thousands; all which must needs argue the Law to be a Covenant of grace.

3. It appears by the Contract betwixt God and Israel after the promulgation of the Law: is it not plainly expressed by Moses, Thou hast avouched the Lord this day to be thy God; and to walk in his wayes, and to keep his statutes and Commandments.—And the Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep his commandments? Yea, and after this in the Land of Moah,* 1.97 Moses was commanded by the Lord to make a Covenant with the children of Israel, besides the Covenant which he made with them in Horeb; now this was the very same that God made with them on Sinai, only it must be renewed, and it is expresly said, ye stand this day to enter into a Covenant with the Lord your God:* 1.98—That he may establish you to be a people unto himself, and that he may be a God unto you, as he had sworn to Abraham, Isaac, and Jacob. Surely this must needs be a Covenant of grace, how should it be but of grace that God promised to be the God of Israel? here are many sweet & preci∣ous promises, and they are all free and gracious; and therefore we conclude the Law, in the sense aforesaid, to be a Covenant of grace.

4. Why should God in the Law deal with us in a Covenant-way, rather than a meer absolute supream way? I answer, 1. In respect of God; it was his pleasure in giving the Law not only to manifest his Wisdom, and Power, and Soveraignty, but his faith∣fulness, and truth, and love, and the glory of his grace;* 1.99 that he might make known (as the Apostle speaks) the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Gods love is apart of his name, for God is love, and Gods faithfulness is a part of his name, I saw Heaven opened (said John in a vision) and behold a white horse,* 1.100 & he that sate upon him was called faithful and true: now, how should we ever have known Gods love at least in such a measure? or how should we ever have known Gods faith∣fulness & truth at all, if he had not entered into a Covenant with us? it is true, if he had given the Law in a meer absolute supreme way, if he had given the precept without any

promise, he might fully have discovered his illimited supream power, but his so dear love and faithfulness could not have been known: now therefore let the world take notice of his singular love, and of his faithfulness; as Moses said to Israel, Because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the hands of bondmen, from the hand of Pharaoh,* 1.101 King of Egypt, Know therefore that the Lord thy God, he is God, the faithful God, which keepeth Covenant and mercy with them that love him, and keep his Com∣mandments, to a thousand generations.

2. In respect of us, God would rather deal with us in a covenant-way, than in a meer absolute supream way, upon these grounds—

1. That he might bind us the faster to himself: a covenant binds on both parts: the Lord doth not bind himself to us, and leave us free; No, I will bring you (saith God) into the bond of the Covenant.* 1.102 The Lord sees how slippery and unstable our hearts are, how apt we are to start aside from our duty towards him, we love to wander; and therefore to prevent this inconstancy and unsetledness in us,* 1.103 and to keep our hearts more stable in our obedient walking before him, it pleased the Lord to bind us in the bond of Covenant, that as we look for a blessing from God, so we look to it to keep Covenant with God: you may say a command binds as well as a Covenant; it is true, but a Cove∣nant doth as it were twist the cords of the Law, and double the precept upon the soul; when it is only a precept, then God alone commands it, but when I have made a promise to it, then I command it and bind it upon my self.

2. That our obedience might be more willing and free; an absolute Law might seem to extort obedience, but a Covenant and agreement makes it clearly to appear more free and willing. This is of the nature of the Covenant of grace; first, God promiseth mercy, to be our exceeding great reward; and then we promise obedience, to be his free, and willing people; & thus we become gods, not only by a property founded in his soveraign power & love, but by a property growing out of our own vo••untary consents; we are not only his people, but his willing people; we give him our hand, when we become his, and enter into Covenant with him: See the expression, Ezek. 17.18.* 1.104 He dispised the oath by breaking the Covenant, when loe he had given his hand. We are his, as the wife is her husbands.* 1.105 I entred into Covenant with thee, saith the Lord God, and thou becamest mine; now in marriages, free and mutual consent you know is ever given, and so it is here.

3. That our consolations might be stronger; that in all our difficulties and distresses we might ever have recourse to the faithfulness and love of God. 1. To the faithfulness of God.* 1.106 This was David's stay, and this may be ours; though friends be unfaithful, and may deceive, yet the Lord is faithful, and cannot fail his people, his promises are Yea, and Amen,* 1.107 we may build upon it. 2. That we might have recourse to the love of God: this indeed was the prim end why God delivered his Law in way of a Covenent, that he might sweeten and indear hinself to us, and so draw us to him with cords of love; had God so pleased, he might have required all obedience from us, and when we had done all, he might have reduced us into nothing, or at least not have given us heaven for ••n inheritance, or himself for a portion; but his love is such, that he will not only com∣mand, but he will Covenant, that he might further express and communicate his love: how then should this but incourage us to go to God in all distresses? O what thankful loving thoughts should we have of God that would thus infinitely condescend to Cove∣nant with us!

5. What are the good things Promised in this expressure of the Covenant? not to reckon up the temporal Promises of riches, honour, victory, peace, and protection in a land of Oyle, Olive, and Honey, the great mercies of God are expressed in these terms, I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. This is the great Promise of the Covenant, it is as great as God himself: That we may better see it, and know it, I shall take it in pieces; the gold is so pure, that it is pity the least filing should be lost. Here God describes himself by these notes. 1. By his only eternal and Perfect Essence, I am the Lord. 2. By the Plurality of persons in that one essence, I am the Lord God, Jehovah Elohim. 3. By the propriety his people have in Jehovah Elohim, I am the Lord thy God. 4. By the fruit of that Propriety in reference to Israel, which brought thee out of the land of Eygpt, out of the house of bondage.

* 1.1081. I am Jehovah: we read that he appeared to Abraham, Isaac, and Jacob by the name of God Almighty, but now he was known to the Israelites by his name Jehovah, I am the Lord. Why, was it not by that name that he appeared to Abraham, Isaac,

and Jacob? no, no, saith God; by my name Jehovah was I not known to them. This hath occasioned a question, how can this be? do we not read expresly that God said to Abra∣ham, I am the Lord that brought thee out of Ur of the Chaldees? and again; I am the Lord God of Abraham thy Father, and the God of Isaac?* 1.109 how then is it said that by his name Je∣hovah he was not known unto them? This place hath perplexed many of the learned: but the meaning seems to be this, that though he was known to the Patriarchs by his name Jehovah, as it consists of letters, syllables, and sounds; yet he was not experimentally known unto them in his constancy to perform his promise in bringing them out of the land of Egypt until now. This name Jehovah denotes both his being in himself and his giving of being, or performance to his word, and promise; thus indeed he was not known, or manifested to the Patriarchs: they only were sustained by faith in Gods almighty power, without receiving the thing promised; it is said of Abraham, that while he was yet alive,* 1.110 God gave him no inheritance in Canaan, no not so much as to set his foot on, yet he promised that he would give it to him for a possession, and to his seed after him; and now when his seed came to receive the Promise, and to have full knowledg and experience of his Power and goodness, then they knew the efficacy of his name Jehovah. So upon performance of further promises, he saith, they shall know him to be Jehovah,* 1.111 and thou shalt know that I am the Lord.—therefore my people shall know my name, they shall know in that day that I am he that doth sepak, behold it is I.

2. I am Jehovah Elohim, this denotes the plurallity of Persons; God in delivering of the law, doth not only shew his being but the manner of his being; that is, the three manners of subsisting in that one simple and eternal being; or the Trinity of persons in that Unity of Essence, the word signifies strong, potent, mighty; or if we express it plu∣rally, it signifies the Almighties, or Almighty powers; hence the Scriptures apply the general name, God, to the Persons severally, the Father is God, Heb. 1.1, 2. the Son is God, Act. 20.28. and the holy Ghost is God, Act 5.3, 4. Now God is said to be Author of these Laws delivered in a Covenant-way by Moses, that so the greater authority may be procured to them; and hence all Law-givers have endeavoured to per∣swade the people, that they had their Laws from God.

3. I am the Lord thy God; herein is the propriety, and indeed here is the mercy that God speaks thus to every faithful Soul, I am thy God, by this appropriation God gives us a right in him, yea a possession of him. 1. A right in him; as the woman may say of him to whom she is Married, this man is my husband, so may every faithful soul say of the Lord, he is my God. 2. A possession of him; God doth not only shew himself unto us, but he doth communicate himself unto us in his holiness, mercy, truth, grace, and goodness; hence it is said, we have fellowship with the Father and with the Son Jesus Christ,* 1.112 and Christ is said to come and sup with us; and to kiss us with the kisses of his mouth; and to be near to us in all that we call upon him for; surely this is the highest happiness of the Saints, that God is their God; when they can say this, they have enough; if we could say, this House is mine. this Town, this City, this Kingdom, this World is mine, what is all this? O but when a Christian comes at length, and sayes, this God that made all the world is mine, this is enough, indeed this is the greatest promise that ever was made or ever can be made to any creature. Angels or Men; herein (if we observe it) God gives himself to be wholly ours, consider God essentially, or personally; Consider Je∣hovah Elohim, all is ours; God in his essence, and glorious attributes communicates him∣self to us for good, and God personally considered, as Father, Son, and Holy Ghost, they all enter into Covenant with us.

1. The Father enters into Covenant with us; he promiseth to be a father to us, hence saith the Lord, Israel is my Son, my first born; and again, is Ephraim my dear Son?* 1.113 is he a pleasant Child? the Lord speaketh as through he were fond of his Children; as delighting in them, for so it is said, the Lord taketh pleasure in them that fear him: or as pitying of them, for so it is said likewise, like as a father pitieth his Children, so the Lord pitieth them that fear him.

2. The Son is in Covenant with us, and speaks to us in this language, thou art mine; how comes that about? why, I have redeemed thee, I have called thee, by thy name,* 1.114 and therefore thou art mine, this is Christ's Covenant 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 for us to take up all controversies which may fall out between God and us; he promiseth to restore us to the Adoption of Sons; and not only to the title, but to the in∣heritance of Sons, that we might be where he is.* 1.115

* 1.1163. The Holy Ghost makes a Covenant with us. By one offering he hath perfected for ever them that are sanctified; whereof the Holy Ghost also is a witness and a worker. — 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. I know the Father is implyed in this, yet here is the pro∣per work of the Holy Ghost: what the Father hath purposed for us from all Eternity, and the Son hath purchased for us in his time, that the Holy Ghost effects in us, and for us as in our time, he applyes the blood of Christ for the remssion of Sins: he writes the Law in our hearts: he comforts us in our sadness: he supports us in our faintings, and guides us in our wanderings. Now he that effects these things for us, and in our behalf he is therefore said to make a Covenant with us. Thus Elohim, God personally considered, Father, Son, and Holy Ghost are in Covenant with us.

4. This is the great promise, what can be greater? when God said to Abraham, I will be thy God,* 1.117 what could he give more? so when God tells us, I am the Lord thy God, what could he say more? God having no greater to swear by, (saith the Apostle) he swore by himself. So God being minded to do great things for his People; and having no greater thing to give, he gives himself. O the goodness of God in Christ! I am the Lord thy God.

5. Let us see the fruit of this in reference to Israel; which brought thee out of the Land of Egypt, out of the house of bondage. This was God's promise long before to Abraham, know of a surety,* 1.118 that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years; and also that Nation whom they shall serve will I judg, and afterwards they shall come out with great substance. See here Israel must be strangers in Egypt, and serve the Egyptians four hundred years, but then he will bring them out of the land of Egypt, and out of their servile bondage: why this argues that God is Jehovah: now he has performed what he had foretold, and this argues that God in Christ is our Redeemer: for what was this redemption from Egypt, but a type of our freedom from sin, death, and hell? here is the work of redemption joyned with that great name Jehovah Elohim, to signifie that such a redemption is a clear testimony of a true and mighty God. Whether this were laid down only as a peculiar argument to the Jews to keep the Commandments, or it belongs also to us, being grafted in, and become of the same stock with them, I shall not dispute: this is without any controversie that their bondage was typical, and ours spiritual: you see the good things promised in this Covenant.

6. What is the condition of this covenant on our part as we may gather it hence? The condition of this covenant is faith in Jesus, which is implyed in the promise, I will be thy God, or I am the Lord thy God: and commanded in the precept built upon it, thou shalt have me to be thy God, or thou shalt have no other Gods before me. But where is faith in Je∣sus Christ mentioned either in promise or precept? I answer, if it be not expressed, it is very plainly intended, or meant: God is not the God of Israel, but in and through the Mediator: neither can Israel take God to be their God, but by faith in the Messiah. In the prophets we read frequently these exhortations,: trust in the Lord, commit thy self unto the Lord, lean upon the Lord, and roul, thy burden upon the Lord: but what the Pro∣phets exhort unto, that is commanded in this expressure of the Covenant? and who can trust in the Lord, or commit himself to the Lord, or lean upon the Lord, or roul his bur∣then on the Lord, if he be a sinner, unless it be in and through a Mediator? Israel must walk before God in all well-pleasing; and the Apostle tells us, that without faith it is im∣possible to please God. But to go further, what is the meaning of this first command∣ment in the affirmative part, but to have one God in Christ to be our God by faith? it is true,* 1.119 there is no mention made of Christ, or faith, but that is nothing; is there is no men∣tion of Love, and yet our Saviour discovers and commands it there; when the Lawyer tempted Christ, Master, which is the great Commandment in the Law? you know Christs answer,* 1.120 thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, this is the first and great Commandment, Mat. 22, 36, 37, 38. Now as our Saviour discovers love there, so in like manner is faith and Christ there the necessary consequents. But you may object, what say we to obedience? is not that rather the con∣dition of this covenant thus shining in the Law?

Indeed the Law and obedience are Correlatives. But in this case we are not to look to the Law as meerly mandatory; we gave you the sence of the word, and how it is used as a covenant of grace? remember only this; the Law is considered either more strictly, as it is an abstracted rule of righteousness, holding forth life upon no other terms but perfect obedience; or more largely, as that whole doctrine delivered on Mount Sinai, with the

preface and promises adjoyned: in the former sense it is a Covenant of works? but in the latter sense it is a covenant of grace. — And yet I dare not say, that as the Law is a covenant of grace, it doth exclude obedience. In some sort obedience as well as faith may be said to be a condition of the covenant of grace; I shall give you my thoughts in this distinction, obedience to all Gods commandments, is either considerable as a cause of life, or as a qualification of the subject; in the former sense it cannot be a condi∣tion of the covenant of grace, but in the latter sense it may, if by condition we under∣stand whatsoever is required on our part, as precedent concomitant, or subsequent to the Covenant of grace, repentance, faith, and obedience are all conditions; but if by Con∣dition we understand whatsoever is required on our part as the cause of the good promised, though only instrumental, why then faith, or belief in the promises of the covenant is the only condition: faith and obedience are opposed in the matter of justification and salva∣tion in the Covenant, not that they cannot stand together in one subject, for they are inseparable united; but because they cannot concur and meet together in one court, as the cause of justification or salvation. Now when we speak of the condition of the Cove∣nant of grace, we intend such a condition as is among the number of true causes; indeed in the Covenant of works, obedience is required as the cause of life; but in the Covenant of grace, though obedience must accompany faith, yet not obedience, but only faith is the cause of life contained in the Covenant.

7. Who was the Mediator of this Covenant? to this we distinguish of a double Media∣tor, viz. Typical, and Spiritual; Moses was a typical, but Christ was the spiritual Me∣diator: and herein was Moses priviledged above all before him; he was the Mediator of the Old Testament, Christ reserving himself to be the Mediator of a better Covenant, (i.) of the New Testament. Moses received the Law from God,* 1.121 and delivered it to the peo∣ple, and so he stood a Mediator between God and the people; never was mortal man so near to God as Moses was; Abraham indeed was called Gods friend; but Moses was Gods favorite; and never was mortal man either in knowledge, love or authority so near unto the people as Moses was (which makes the Jews (O wonder) to Idolize him to this very day. Moses was called in as a Mediator on both parts. 1. On Gods part, when he called him up to receive the Law, & all those messages which God sent by him to the people. 2. On the peoples part when they desired him to receive the Law; for they were afraid by reason of the fire, and durst not go up into the Mount:* 1.122 mark how he stiles himself as a Mediator: At that time (saith he) I stood between the Lord and you to shew you the word of the Lord: He was Gods mouth to them, and he was their mouth to God; and he was a prevailing Mediator on both parts: he prevailed with God for the suspending of his Justice, that it should not break out upon the people; and he prevail∣ed with the people to bind them in Covenant unto God, and to make profession of that Obedience which the Lord required and called for; yet for all this, I call him not a Mediator of Redemption, but Relation: A great deal of difference there is betwixt Moses and Christ: as 1. Moses only received the Law, and delivered it to the peo∣ple; but Chirst our true Moses fulfilled it. 2. Moses broke the Tables, to shew how we in our Nature had broken the Law, but Christ our true Moses repairs it again. 3. Mo∣ses had the Law only writ in Tables of Stone, but Christ writes it in the Tables of our hearts. 4. Moses was meer man, but Christ is God as well as man: Moses was only a Servant in Gods House, but Christ is a Son; yea, Christ is Lord of his own House the Church: Moses mediation was of this use, to shew what was the true manner of worshipping God, but he did not inspire force and power to follow it; he could not re∣concile men to God as of himself, and therefore it appeared that there was need of an∣other reconciler, viz. the Lord Jesus Christ.

8. What of Christ, and of his death do we find in this manifestation of the Covenant? I answer, 1. In delivering the Law, we find something of Christ: there is a question whether the Lord himself immediately in his own person delivered the Law?* 1.123 and some conclude affirmatively from the Preface, God spake these words, and said] and from that passage of Moses, these words the Lord spake unto all your Assembly in the Mount out of the midst of the fire, — and wrote them on two Tables of Stone, and delivered them un∣to me. But others are for the negative, and say, this proves not that they were pronoun∣ced or delivered immediately by God; for we find in Scripture, that when the Angels were the immediate persons, yet the Lord himself is reported to have spoken unto men, Gen. 18.2, 13. Exod. 3.2, 6, 7. And Augustine is resolute,* 1.124 that Almighty God him∣self in the time of the Old Testament did not spake to the Jews with his own immediate

voice, but only by Christ, or by his Angels, or by his Prophets; and for this Ministerial voice of his Angels some produce these Texts:* 1.125 who have received the Law by the Ordi∣nance of Angels, and wherefore then serveth the Law? it was added because of transgres∣sions till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a mediator.* 1.126 And, if the word spoken by Angels was stedfast, &c. For my part, it hath puzled me at times, whether of these opinions to take; but others say (and I am now as apt to joyn with them as with either of the former) that Jesus Christ the second person of the Trinity, to be incarnate, who is called the Angel of the Covenant, Mal 3.1. and the Angel of his presence, Isa. 63.9. was he that uttered and deliver'd the Law unto Moses;* 1.127 and to this purpose are produced these Texts, This Moses is he that was in the Congregation with the Angel, which spake to him in the Mount Sinai. Now this Angel was Christ, as it is cleared in the following verse; whom (or which Angel) our Fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt. They would not obey the Angel, but thrust him from them, (i.) they tempted the Angel whom they should have obeyed; and who was that but Jesus Christ? as it is cleared more fully and expresly by the Apostle,* 1.128 Neither let us tempt Christ as some of them also tempted, and were destroyed of Serpents. Some of the Learned are of opinion that Christ the Son of God did in the shape of a man deliver the Law. But I leave that.

2. In the Law it self, as it is a Covenant of Grace, we find something of Christ; in the preface he proclaims himself to be our God; and in the first Commandment we are bound to take this God to be our God; and in the second, he gives us a double Reason or Motive to obey; for I the Lord thy God am a jealous God, I shew mercy unto thousands of them that love me and keep my Commandments. And in the fifth Commandment he gives a promise of long life in Canaan, which is either to be look'd at as a type of Heaven, or literally, for a prosperous condition here on earth; but howsoever it is by virtue of the Covenant, and as a testimony of Gods love; now all these promises are made in Christ: God is not our God but in and through Jesus Christ; God will not shew mer∣cy unto thousands, nor unto one of all the thousands of his Saints, but as they are in Jesus Christ: God will not give us long life here, or eternal life hereafter, but in, for, and through the Lord Jesus Christ: what if Moses writ not down the word Christ] yet certainly Moses writ of Christ] his words imply Christ, as Christ himself told the Jews,* 1.129 Had ye believed Moses, ye would have believed me; for Moses wrote of me; and as Philip told Nathanael, we have found him of whom Moses in the Law and the Prophets did write,* 1.130 Jesus of Nazareth, John 1.45. Surely Christ was, if not the only subject, yet the only scope of all the writings of Moses; and therefore in the Law it self you see we find something of Christ.

3. In the Exposition of the Law, as Moses gives it here and there, we find something of Christ. Yea if we observe it, Moses brought something more to the expression of Christ, and of the Covenant of Grace, than ever was before: in the first promise it was revealed that Christ should be the Seed of the woman; in the second manifestation of the promise, it was revealed that Christ should be of the Seed of Abraham; but in Mo∣ses writings, and Moses time, we learn more expresly that Christ was to be incarnate, and to have his Conversation amongst men:* 1.131 The promise runs thus; And I will dwell a∣mong the Children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongst them;* 1.132 I am the Lord their God. The same promise is renewed or repeated; and I will set my Tabernacle amongst you, and my Soul shall not abhor you; and I will walk among you, and I will be your God, and ye shall be my people; this promise was punctually fulfil∣led when Christ was incarnate; for then was the Word made flesh, and dwelt amongst us, John 1.14.* 1.133 or if it be referred to the habitation of God by his Spirit amongst the spi∣ritual seed of Abraham, then it implies the incarnation of Christ, because that was to go before the plentiful habitation of Christs Spirit in the Saints. Again, Moses writing of Christ,* 1.134 The Lord thy God (saith he) will raise up unto thee a Prophet from the midst of thee, of thy Brethren like unto Me, unto him shall ye hearken. VVas not this a plain ex∣pression? Peter in his Sermon to the Jews, preacheth Jesus Christ, and he tells the Jews that this Jesus Christ was preached unto them before: when before? even in Moses time; and for proof he cites this very Text,* 1.135 For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you, of your Brethren, like unto Me, him shall ye hear in all things, whatsoever he shall say unto you.

4. In the confirmation of the Law we find something of Christ. It was confirmed by Seals and Sacrifices, &c. What, were all these but a type of Christ, in the formed expression of the Covenant we found the Seal of Circumcision, but now it pleased God to add unto the former another Seal for Confirmation of their Faith, sc, the Passeover: and was not this a type of Christ, the immaculate Lamb of God, which taketh away the sins of the world? Again, in this manifestation Moses brought in the Priesthood as a setled Ordinance to offer sacrifices for the people: and was not this a type of Christ, our true and unchangeable High Priest? I have sometimes seen the Articles of a belie∣ving Jews Creed, collected out of Moses Law; as thus, I believe that the Messiah should die to make satisfaction for sin: this they saw in their continued bloudy Sacrifices, and their deliverance from Egypt by the death of a Lamb, taught them no less. 2. I be∣lieve that he shall not die for his own sins, but for the sins of others: this they might easily observe in every sacrifice, when (according to Law) they saw the most harmless birds and Beasts were offered. 3. I beleive to be saved by laying hold upon his merits: this they might gather by laying their right hand upon the head of every Beast that they brought to be offered up, and by laying hold on the horns of the Altar, being a Sanctuary or Refuge from pursuing vengeance. Thus we might go on: No question the Death and Resurrection of Christ, the Priesthood and Kingdom of Christ were prefigured and ty∣ped by the Sacrifices, and the Brazen Serpent, and the Priesthood of Aaron, and the Kingdom of Israel: And I cannot but think that the godly spiritual Jews understood this very well; and that these did not rest in Sacrifices or Sacraments, but that by faith they did really enjoy Christ in every of them.

5. In the intention of Gods giving the Law we find something of Christ. The very end of God in holding forth the Law, was, that upon the sense of our impossibility to keep it, and of our danger to break it, we should desire earnestly, and seek out dili∣gently for Jesus Christ: to this purpose saith the Apostle, Christ is the end of the Law for righteousness to every one that believeth. Christ is the end of the Law (i.) Christ is the end of intention; God by giving so holy a Law, and by requiring such perfect obedi∣ence, he would thereby humble and debase the Israelites, so that they should earnestly fly to Christ: in this sense the Law is our School-master to bring us to Christ, that we might be justified by faith. A School-Master (you know) doth not only whip or correct, but also teach and direct: so the Law doth not only threaten and curse if the work be not done, but it shews where power and help is to be had, viz. from the Lord Jesus Christ. If this be so, how much to blame are they, that under pretence of Free-Grace and Christ, cry down the Law? Rather let us cry it up, and this is the way to set up Free-Grace and Christ. Surely he that discovers his defects by the perfect rule of the Law, and whose Soul is imbittered and humbled because of those defects, he must needs prize Christ, desire Christ, advance Christ in his thoughts above all the men in the world.

And thus far of the Covenant of Promise as it was manifested from Moses to Da∣vid.

SECT. V. Of the Covenant of Promise, as manifested to David.

THe next breaking forth of this Gracious Covenant was to David; and in this mani∣festation, appears yet more of Christ; the expression of it is chiefly in these words. Although my House be not so with God, yet he hath made with me an everlasting Covenant, or∣dered in all things and sure.* 1.136

For the right understanding of this, we shall examine these Particulars.—

• 1. Who is the Author of this Covenant?
• 2. To whom is the Covenant made?
• 3. What is this, that the Covenant is said to be made?
• 4. How is the Covenant ordered?
• 5. Wherein is the Covenant sure?
• 6. VVhether is Christ more clearly manifested in this breaking forth of the Co∣venant, than in any of the former?

1. Who is the Author of this Covenant? David sayes, he hath made it: he (i,) God;

the Rock of Israel, the everlasting Rock; The Rock of their Salvation, Psal. 19.5. The Rock of their Strength, Psal. 62.7. The Rock of their Heart, Psal. 73.26. The Rock of their Refuge, Psal. 94.22. Their Rock and their Redeemer, Psal. 19.14. The Psalmist is frequent and ordinary in this stile, to shew that God is the mighty, stable and immutable foundation and defence of all the faithfull, who fly unto him, and will trust in him; he is such a Rock as will not shrink nor fail his Creatures; man is unstable, but he is God, and not man, who is the Author of this Covenant.

2. To whom is the Covenant made? why, saith David, He hath made with me an everlasting Covenant; (i.) either with Christ the Antitype, or else with David himself, the type of Christ. To the former sense we have spoken elsewhere; the latter I suppose more genuine; the Covenant indeed was first made with Christ, and then with David as a member of Jesus Christ. Some are wholly for a Covenant betwixt God and Christ, and they deny any such thing as a Covenant betwixt God and man; but are not the Te∣stimonies express?* 1.137 Take heed to your selves, lest you forget the Covenant which the Lord hath made with you. And, I will make a new Covenant with the House of Israel; and with the House of Judah. And by name do we not see God Covenanting with Abraham, with Isaac and with Jacob? Gen. 17.7. Gen. 26.2. Gen 35.12. Levit. 26.42. And here do we not see God Covenanting with David? I have made a Covenant with my chosen, I have sworn unto David;* 1.138 and once have I sworn by my holiness, that I will not lie unto David, and the Lord hath sworn in truth unto David, he will not turn from it. Oh take heed of such Do∣ctrines as tend unto Liberty & Licentiousness! the Covenant Gods makes with us, binds us faster to God: and if there be no Covenant betwixt God and us, it opens a gap to the looseness of our spirits; for how should we be charged with unfaithfulness unto God, if we have not all entred into a Covenant with God

3. What is this that the Covenant is said to be made? this holds forth to us the free∣ness of Gods entring into Covenant with us: I will make my Covenant between me and thee, saith God:* 1.139 or, I will give my Covenant, I will dispose my Covenant between me and thee, so it is in the Originial. And elsewhere it is plain, Behold I give unto him my Covenant of peace: when God makes a Covenant, then he gives the Covenant of Grace unto all that he takes into Covenant with him: The Lord set his love upon you (said Moses to Isreal) to take you into Covenant with him,* 1.140 not because ye were more in number than other people, but because he loved you,* 1.141 and chose your Fathers; as noting out the freeness of his love towards them: he loved them: Why? He loved them because he loved them. This freeness of his Grace in giving a Covenant, may appear in these Particu∣lars.

1. In that God is the first that seeks after us, to draw us into Covenant with him; we seek not him, but he seeks us; we chuse not him, but he chuseth us; he loves us first; I am found of them that sought me not:* 1.142 I said, behold me, behold me, unto a Nation that was not called by my name.

2. In that there is nothing in us, to draw God into a Covenant with us: many a man seeks first after the unmarried Virgin, but then there is Beauty, or there is Dowry, or there is something or other which draws on the man; but there is no such thing in us: this made David say, when he heard of Gods Covenant with him and his, Who am I, O Lord God?* 1.143 and what is my Fathers House that thou hast brought me hitherto? — and is this the manner of man, O Lord God? q. d. O Lord God, thou dealest familiarly with me as a man dealeth with man;* 1.144 or as it is elsewhere, Thou hast regarded me according to the estate of a man of high degree. It would make any soul cry out, that deeply weighs the freeness of this Covenant;* 1.145 Lord, what is man that thou art mindful of him, or the son of man, that thou visitest him?

3. In that there is enough in us to keep off the Lord from ever owning us; we are as contrary to God as darkness is to light, or as evil is to good: The carnal mind is en∣mity against God (saith the Apostle) it is not subject to the Law of God,* 1.146 neither indeed can it be. We are a crooked Generation, that cannot abide the straight wayes of the Lord; our whole nature is sinful and corrupt before him, and for the most part 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 himself; thus the Lord called Saul when he was Persecuting, and raging, and breathing out slaughter against the Lord, and against his Saints: and thus the Lord called those Jews that mocked the Apostles when they spake di∣verse Languages, These men are full of new wine; ay but the next word that they spake, is,* 1.147 Men and Brethren, what shall we do? O the free and unexpected Grace of our God!

4. In that we are by nature no better than others that are without God,* 1.148 and without Covenant: what makes the difference betwixt us and them, but this free Grace of God? Is there any reason in us why one is taken into a Covenant, and another is not? Nay, I'le tell you a wonder; so it pleaseth the Lord, that sometimes God chuseth the worst, and leaves those that are better than they; We read that Publicans and Harlots were ta∣ken in, and the righteous Generation which justified themselves, and were justified by others, were passed by: surely God respects none for any thing in them; his design is that the freeness of his Grace might be seen in those whom he takes to himself. Hence the Apostle, God chuseth the foolish things of this world, and the weak things of this world, base and despised things;* 1.149 whilest in the mean time he passeth by the wise and migh∣ty, and things of high esteem, that all men might see, it is the Grace of God, and not any thing in man, by which we are taken into Covenant with him.

5. How is the Covenant said to be ordered? The word ordered will help us in the Answer: it sets out to us a marshalling, and fit laying of things together, in oppositi∣on to disorder and confusson; the Septuagint renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies mar∣shalled, disposed, prepared, set forth, as an Army in comely order: the same word is in Judg. 20.22.* 1.150 And the men of Israel incouraged themseves, and set their Battle again in array. As we see in an Army, every one is set in rank and file; so is every thing in this Covenant ranked, disposed, ordered, that it stands at best advantage to receive and repel the enemy: a poor Christian that hath a troubled spirit, he sets himself against Free Grace and this everlasting Covenant, he raiseth thousands of objections against it; but now the covenant is ordered, it stands like a marshall'd Army to receive him, and re∣pel him. Come, let us see how it is ordered in all things. I shall instance only in these particulars: As, —

1. It is well ordered in respect of the Root out of which it grew: This (say Divines) was the Infinite Soveraignty, and Wisdom, and Mercy of God. 1. It was founded in Gods Soveraignty; he had a right to do what he would with his fallen Creatures: he might damn or save whom he pleased: Hath not the Potter Power over the Clay,* 1.151 of the same lump to make one Ʋessel unto honour, and another unto dishonour? 2. It was found∣ed in wisdom: The Covenant of Grace was a result of Council; it was no rash act, but a deliberate act with infinite wisdom: God being the Soveraign of all his Creatures, and seeing mankind in a perishing condition, he determined within himself deliberately to make such a Covenant of Peace, first with Christ, and then with all the Elect in Christ. 3. It was founded in Mercy, (i e.) in the goodness of God flowing out freely to one in misery: for mercy, we say, is made up of these two Acts. 1. There must be an Object of Misery. 2. There must be a free efflux of goodness on that Object. Now the Covenant of Grace was founded on these; as, 1. There was an Object of Misery, lost man, wretched man, undone by sin: and, 2. There was an efflux of Gods Good∣ness, his very bowels moved within him, and they could not hold: I have loved thee, with an everlasting love (saith God) therefore with loving kindness have I drawn thee.* 1.152 Surely this was well ordered; a perplexed soul may have his spirit up in arms against the Covenant of Grace, O, cries the Soul, in its sad condition, I am miserable, I shall not live, but die, my sins will damn me, I am lost for ever. Why, but see how the Covenant is ordered in respect of the root or rise: it stands like a well marshalled Army to receive, and to repel those doubts: as, 1. God acted in a way of Soveraginty, and cannot God save thee if he will? 2. God acted in a way of Wisdom, and though thou seest no way but one with thee, Death and Damnation; yet cannot infinite wisdom contrive another way? 3. God acted in a way of Mercy, and O thou afflicted tossed with tempests,* 1.153 and not comforted, is not infinite Mercy above all thy Misery? Why see, see poor soul how the Covenant repels all thy oppositions in respect of its rise.

2. It is well ordered in respect of the persons interested in it from all eternity, and they are God the Father, and in Jesus Christ his Son; as for the Saints Elect, they were not then, and therefore the Covenant could not be immediately struck with them; now there was great need of this order; for should the Covenant have been made betwixt God the Father and the Elect from all eternity, and that immediately, a troubled soul would have opposed it thus. 1. If it was from all eternity, how then shall I be capable of it? alas my being was not so long since. 2. If it were made with me immediatly, then I had some part to perform of mine own Power and Strength; but alas I have failed, I can do nothing: O but now the Covenant is a well ordered Covenant, in these respects: For,

1. Christ hath been from all eternity? and thou, as an Elect Vessel hadst thy being in

him, as he was thy Head. 2. Christ is able to perform the Covenant, and being contra∣ctor, it lies upon his score to satisfie his Father; he that first made the bargain, must look to fulfill it; and for thy part, if thou dost any thing, it must be through him. Without me ye can do nothing.* 1.154 Why, see now, see how the Covenant repels all thy oppositions in respect of the Persons interested in it from all eternity; God hath his place, and Christ his place, and Faith his place, and the Sinner his place.

3. It is well ordered in respect of the method of the Articles in their several workings? first God begins, then we come on: first, God, on his part, gives Grace and Glory, and then we, on our parts, act Faith and Obedience: God hath ever the first work; as first,* 1.155 I will be your God, and then ye shall be my People: first, I will take away the stony heart, and give an heart of Flesh, and then you shall loath your selves for your iniquities and for your abominations: first, I will sprinkle water upon you, and then ye shall be clean from all your filthiness: first, I will put my Spirit into you, and cause you to walk in my Statutes, and then ye shall keep my Judgments and do them: first, I will pour out my Spirit of Grace and supplication upon you, and then ye shall mourn as a man mourning for his only Son: first, I will do all, and then ye shall do something: A perplexed troubled spirit is apt to cry out, O! alas I can do nothing; I can as well dissolve a Rock, as make my heart of stone a heart of flesh! Mark now how the Covenant stands well ordered like an Army: I will do all, saith God, and then thou shalt do something? I will strengthen and quicken you, and then ye shall serve me, saith the Lord.

4. It is well ordered in respect of the end and aim, to which all the parts of the Cove∣nant are referred;* 1.156 the end of the Covenant is the praise of the Glory of his Grace: the parts of the Covenant are the Promise and the Stipulation; the Promise is either Princi∣pal or Immediate, and that is God and Christ; or secondary and consequential, and that is Pardon, Justification, Reconciliation, Sanctification, Glorification; and the Stipulati∣on on our parts are Faith and Obedience: we must believe in him that Justifies the un∣godly, and walk before him in all well pleasing. Observe now the main design and aim of the Covenant, and see but how all the streams run towards that Ocean: God gives himself to the Praise of the Glory of his Grace, God gives Christ to the Praise of the Glory of his Grace, God gives pardon, justification, sanctification, salvation to the praise of the Glory of his Grace; and we Believe, we Obey to the Praise of the Glory of his Grace; and good reason, for all is of Grace, and therefore all must tend to the Praise of the glory of his grace: it is of Grace that God hath given himself, Christ, pardon, justification, recon∣ciliation, sanctification, salvation to any Soul; it is of grace that we believe; By grace ye are saved through faith,* 1.157 not of your selves, it is the gift of God. O the sweet and comely order of this Covenant! All is of Grace, and all tends to the praise and glory of this grace, and therefore it is called a Covenant of grace: Many a sweet soul is forced to cry, I cannot believe, I may as well reach heaven with a finger, as lay hold on Christ by the hand of faith; but mark how the Covenant stands like a well marshalled army to repel this doubt;* 1.158 if thou canst not believe, God will enable thee to believe; to you it is given to believe: O the Covenant of Grace is a gracious Covenant: God will not only promise good things, but he helps us by his Spirit to perform the condition: He works our hearts to believe in God, and to believe in Christ, all is of Grace, that all may tend to the praise of the glory of his grace.

5. Wherein is the Covenant sure? I answer, it is sure in the performance and ac∣complishment of it.* 1.159 Hence 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 uncertain, but they are Yea and Amen,* 1.160 sure to be fulfilled. Hence the stability of Gods Covenant is compared to the firmness and unmovableness of the mighty Mountains; nay Mountains may de∣part, and the hills be removed by a Miracle, but, my kindness shall not depart from thee, nei∣ther shall the Covenant of my peace be removed,* 1.161 saith the Lord, that hath mercy on thee. Sooner shall the Rocks be removed, the Fire cease to burn, the Sun be turned into darkness, and the very heavens be confounded with the earth, than the promise of God shall fail.* 1.162 The testimony of the Lord is sure, saith David: Christ made it, and writ it, with his own blood; to this very end was Christ appointed, and it hath been all his work to ensure Heaven to his Saints. Some question whether it be in Gods present power to blot a name out of the Book of Life? We say no; his deed was at first free, but now it is necessary, not absolutely, but, ex Hypothesi, upon supposition of his eternal

Covenant. Hence it is, that the Apostle sayes; If we confess our Sins, He is Faithful,* 1.163 and Just to forgive us our Sins: It is Justice with God, to pardon the Elect's Sins, as the Case now stands. Indeed Mercy was all that saved us primarily; but now Truth saves us, and stands engaged with Mercy, for our Heaven: And therefore, David prayes, Send forth Mercy and Truth, and save me. We find it often in the Psalms, as a Prayer of David;* 1.164 Deliver me in Thy Righteousness; and, Judge me according to Thy Righteousness; and, Quicken me in Thy Righteousness; and, In Thy Faithfulness answer me; and, In Thy Righteousness. Now, if it had not been for the Covenant of Grace, surely David durst not have said such a word. The Covenant is sure in every respect;* 1.165 I will make an Everlasting Covenant with you (saith God) even the sure Mercies of David.

6. Whether is Christ more clearlier manifested in this Breaking-forth of the Covenant, than in any of the Former? The Affirmative will appear, in that we find in this Manifesta∣tion, these Particulars:—

1. That He was God, and Man, in One Person; David's Son, and yet David's Lord: The Lord said unto my Lord, Sit Thou on My Right Hand,* 1.166 until I make Thine Enemies Thy Foot-stool.

2. That He suffered for us; and in His Sufferings, How many Particulars are discove∣red? As first, His Cry, My God, My God, Why hast Thou forsaken Me? Secondly,* 1.167 The Jews Taunts; He trusted on the Lord, that He would deliver Him; let Him deliver Him if He de∣light in Him. Thirdly, The very Manner of His Death; They pierced My Hands, and My Feet; I may tell all My Bones, they look and stare upon Me: they part My Garments among them, and cast Lots upon My Vesture.

3. That He Rose again for us; Thou wilt not leave My Soul in Hell, neither wilt Thou suffer Thine Holy One to see Corruption.

4. That He Ascended up into Heaven; Thou hast Ascended on High, Thou hast led Cap∣tivity Captive, Thou hast received Gifts for Men.

5. That He must be King over us, both to Rule and Govern His Elect, and to bridle and subdue His Enemies: I have set My King upon My Holy Hill of Sion;* 1.168 I will declare the Decree, the Lord hath said unto Me, Thou art My Son, this day have I begotten Thee.* 1.169— The Lord said unto My Lord, Sit Thou at My Right Hand,* 1.170 until I make Thine Enemies Thy Foot-stool. The Lord shall send the Rod of Thy Strength out of Zion, Rule Thou in the midst of Thine Enemies.

6. That He must be Priest, as well as King; and Sacrifice, as well as Priest;* 1.171 The Lord hath Sworn, and will not Repent; Thou art a Priest for ever, after the Order of Melchisedech. — Thou lovest Righteousness, and hatest Wickedness;* 1.172 therefore God, Thy God, hath anointed Thee with the Oyl of Gladness, above Thy Fellows: (i.e.) Above all Christians, who are thy Fellows, Consorts, and Partners, in the Anointing: Sacrifice and Burnt-Offering Thou wouldst not have; but mine Ear hast Thou bored;* 1.173 Burnt-Offering, and Sin-Offering hast Thou not required. Then said I, Loe I come: In the Volume of the Book it it written of me, That I should do Thy Will, O God. Mine Ears hast Thou bored, or digged open; The Septuagint, to make the Sense plainer, say; But a Body hast Thou fitted me, or prepared for me: Meaning that His Body was or∣dained, and fitted to be a Sacrifice for the Sins of the World, when other legal Sacrifices were refused as unprofitable. O see, how clearly Christ is revealed in this Expressure of the Covenant! It was never thus before.

And thus far of the Covenant of Promise, as it was manifested from David till the Captivity.

SECT. VI. Of the Covenant of Promise, as manifested to Israel, about the Time of the Cap∣tivity.

THE great Breaking-forth of this Gracious Covenant was to Israel about the Time of their Captivity. By reason of that Captivity of Babylon, Israel was almost clean destroyed; and therefore, then it was high time, that the Lord should appear like a Sun after a stormy Rain, and give them some clear Light of Christ, and of this Covenant of Grace than ever yet. He doth so, and it appears especially in these words; Behold, the days come, saith the Lord,* 1.174 that I will make a new Covenant with the house of

Israel,* 1.175 and with the House of Judah; not according to the Covenant which I made with their Fathers, in the day that I took them by the Hand, to bring them out of the Land of Egypt; which my Covenant they break, although I was an Husband unto them, saith the Lord; but this shall be the Covenant that I will make with the House of Israel: After those dayes, saith the Lord, I will put my Law in their Inward Parts, and write it in their Hearts; and I will be their God, and they shall be My People; and they shall teach no more, every Man his Neigh∣bour, and every Man his Brother, saying, Know the Lord; for they shall all know Me from the Least of them unto the Greatest of them, saith the Lord; for I will forgive their Iniquity, and remember their Sin no more. In this Expressure of the Covenant, we shall examine these Particulars:—

• 1. Why it is called a New-Covenant?
• 2. Wherein the Expressure of this Covenant doth excel the former, which God made with their Fathers?
• 3. How doth God put the Law into our inward Parts?
• 4. What is it to have the Law written in our Hearts?
• 5. How are we taught of God, so as not to need any other kind of Teaching compara∣tively?
• 6. What is the Universality of this Knowledge, in that All shall know me, saith the Lord?
• 7. How is God said to forgive Iniquity, and never more to remeber sin?

1. Why is it called a New Covenant? I answer; It is called New, either in respect of the late and new Blessings, which God vouchsafed Israel, in bringing back their Capti∣vity with Joy, and planting them in their own Land again; or it is called New, in respect of the Excellency of this Covenant: Thus the Hebrews were wont to call any thing Excellent,* 1.176 New. O sing unto the Lord a New Song, Psal. 96.1. that is, an Excellent Song: Or it is called New, in contradiction to the Covenant of Promise before Christ came. In this latter Sense, the very same words here, are repeated in the Epistle to the Hebrews:* 1.177 Behold the Dayss come, saith the Lord, when I will make a New Covenant with the House of Israel, and the House of Judah.— In that He saith a New Cove∣nant, He hath made the First Old; now, that which decayeth, and waxeth old, is ready to vanish away. The New-Covenant is usually understood in the latter Sense; it is New, be∣cause diverse from that which God made with the Fathers before Christ; it hath a new Worship, new Adoration, a new Form of the Church, new Witnesses, new Tables, new Sacraments and Ordinances; and these never to be abrogated or disannulled, never to wax Old, as the Apostle speaks: Yet in respect of those new Blessings, which God bestowed upon Israel immediately after the Captivity, this very Manifestation may be called New:* 1.178 And in reference to this; Behold the Dayes come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the Land of Egypt; but, The Lord liveth, which brought up, and which led the Seed of the House of Israel out of the North-Countrey, and from all Countries whither I had driven them, and they shall dwell in their own Land.

2. Wherein doth the Expressure of His Covenant excel the former, which God made with their Fathers? I answer, —

1. It excels in the very Tenor, or outward Administration of the Covenant; for this Covenant, after it once began, continued without Interruption until Christ, whereas the Former was broken, or did expire. Hence God calls it a New-Covenant;— Not according to the Covenant, which I made with their Fathers in the Day that I took them by the Hand, to bring them out of the Land of Egypt, which my Covenant they brake, al∣though I was an Husband unto them, saith the Lord. In this respect it might be called New, or, at least it may be called an Inchoation of the New, because it continued till Christ, which no other Expressure of the Covenant did before, and so it excelled all the former.

2. It excels in the Spiritual Benefits and Graces of the Spirit. We find, that under this Covenant they were more plentifully bestowed upon the Church, than formerly. Mark the Promises:* 1.179 I will set My Eye upon them for Good, and I will bring them again to this Land; and I will build them, and not pull them down; and I will plant them, and not bluck them up; and I will give them a Heart to know Me, that I am the Lord; and they shall be My People, and I will be their God; for they shall return unto Me with their whole Heart.* 1.180 —Again, I will shake all Nations, and the Desire of the Nations shall come, and I will fill this House with Glory, saith the Lord of Hosts: The Silver is mine, and the Gold is mine, saith the Lord of Hosts; the Glory of this latter House shall be greater than

of the former, saith the Lord of Hosts. And I will put my Law in their inward parts,* 1.181 and write it 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, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquities, and I will remember their Sins no more.

3. It excels in the discovery and revelation of the Mediator, in and through whom this Covenant was made: In the former expression we discovered much, yet in none of them was so plainly revealed the time of his coming, the place of his birth, his name, the passages of his nativity, his humiliation and kingdom, as we find them in this. —

1. Concerning the time of his Coming;* 1.182 Seventy weeks shall be determined upon thy peo∣ple, and upon thy holy City, to finish the Transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesie, and to anoint the most holy.

2. Concerning the place of his Birth: But thou Bethlehem Ephrata,* 1.183 though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ru∣ler in Israel, whose goings forth have been from of old, from everlasting.

3. Concerning his Name: Ʋnto us a Child is born, unto us a Son is given,* 1.184 and the Go∣vernment shall be upon his Shoulders; and his Name shall be called Wonderful, Councellor, the Mighty God, the Everlasting Father, the Prince of Peace.* 1.185 — In his dayes Judah shall be saved, and Israel shall dwell safely, and this his Name whereby he shall be called, the Lord our Righteousness.—Behold a Virgin shall conceive, and bear a Son,* 1.186 and thou O Vir∣gin shalt call his Name Immanuel.

4. Concerning the passages of his Nativity, that he should be born of a Virgin, Isa. 7.14. That at his Birth all the Infants round about Bethlehem should be slain. Jer 31.15. That John the Baptist should be his Prodromus, or forerunner, to prepare his way, Mal. 3.1. That he should flee into Egypt, and be recalled thence again, Hos. 11.1. I might add many Particulars of this kind.

5. Concerning his Humiliation: Surely he hath born our griefs and carried our sorrows,* 1.187 yet we did not esteem him stricken, smitten of God, and afflicted; but he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him,* 1.188 and with his stripes were we healed.—He was oppressed, and he was afflicted, yet he opened not his Mouth.—He was taken from Prison, and from Judgment,* 1.189 and who shall declare his Generation? he was cut off out of from the Land of the Living;* 1.190 for the transgression of my people was he stricken.—It pleased the Lord to bruise him, he hath put him to grief.—There∣fore I will divide him a portion with the great, and he shalt divide the spoil with the strong, because he hath poured out his Soul unto Death, and he was numbred with the transgressors, and he bare the Sin of many, and made intercession for t••e transgressors. One would think this were rather a History than a Prophesie of Christs sufferings; you may if you will take the pains, see the circumstances of his sufferings, as that he was sold for thirty pieces of silver, Zech. 11.12. and that with those thirty pieces of silver there was bought after∣wards a Potters field, Zech. 11.13. That he must ride into Jerusalem before his Passion on an Ass. Zech. 9.9. I might seem tedious if I should proceed.

6. Conc••rning his Kingdom. Rejoyce greatly O Daughter of Zion,* 1.191 shout O Daughter of Jerusalem, behold thy King cometh unto thee; he is Just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt the Foal of an Ass. Behold a King▪ behold thy King, behold thy King cometh, and he comes unto thee. 1. He is a King, and therefore able. 2. He is thy King, and therefore willing; wonderful Love that he would come, but more wonderful was the manner of his coming: He that before made man a Soul after the Image of God, then made himself a Body after the Image of Man. And thus we see how this Covenant ex∣cels the former in every of these respects.

3. How doth God put the Law into our inward parts? I answer, God puts the Law into our inward parts by enlivening or qualifying of a Man with the Graces of Gods Spirit, suitable to his Commandment; first, there is the Law of God without us, as we see it or read it in Scriptures; but when it is put within us, then God hath wrought an inward disposition in our minds, that answers to that Law without us; for example, this is the Law without; Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Strength;* 1.192 To Answer which, there is a promise; I will circumcise thy Heart, and the Heart of thy Seed, to Love the Lord thy God with all thy

Heart, and with all my soul; now when this promise is fulfilled, when God hath put the affections and grace of Love within our hearts, when the habit of Love is within, an∣swerable in all things to the command without, then is the Law put into our inward parts.* 1.193 Again, this is the Law without, Thou shalt fear the Lord, and keep his Ordinan∣ces, and his Statutes, and his Commandments to do them: to answer which, there is a pro∣mise; I will make a Covenant with you, and I will not turn away from you to do you good, but I will put my fear into your hearts, and you shall not depart from Me; now when this promise is accomplished, when God hath put the affection and grace of fear within our hearts, when the habit of fear is within, answerable to that Command without, then is the Law put into our hearts. Surely this is Mercy that God saith in his Covenant, I will put my Law in their inward parts; many a time a poor Soul cries out, he is troubled with such and such a lust, and he cannot keep this and that Commandment, he cannot out-wrestle such and such strong inclinations to evil, O but then go to God, and press him with this, Lord, it is a part of thy Covenant, thou hast said, thou wilt circumcise my heart; thou hast said, thou wilt put thy Law in my inward parts; thou hast said, thou wilt dis∣solve these lusts, Lord, I beseech thee do it for thy Covenants sake.—But here's ano∣ther Question:

How may we know this inward work of Grace, this Law in our inward parts? the best way to satisfy our doubts in this, is to look within; open we the door and closet of our hearts, and see what lies nearest and closest there; that we say is intimate and within a man,* 1.194 which lies next to his heart: He that loveth Father or Mother more than Me (saith Christ) is not worthy of Me: We know the love of Father and Mother is a most natural thing; it comes not by teaching, but it is in-bred in us as soon as we are born; and yet if we love not Christ more than these, if Christ lye not closer to our hearts than Father or Mother, we are not worthy of Christ; our natural life is a most inward and deep thing in a man,* 1.195 it lies near the heart; Skin for Skin (said the Devil once truly) and all that a man hath will he give for his Life; but he that hates not Father and Mother— yea and his own life also said Christ) he cannot be my Disciple. Hence the Apostle, to express this intimate, inward life of grace, he saith, I live, yet not I, but Christ liveth in me; the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. What an emphatical strange expression is this? I live, yet not I but Christ liveth in me; q. d. I live not the life of sense, I breath not bodily breath, that is, comparatively to the life of faith; his very natural life, though inward, is said not to be lived, in respect of his life of grace, which is more inward. And let this serve for resolution to that question.

4. What is it to have the Law written in our hearts? This writing contains the for∣mer, and is something more; the Metaphor is expressed in these Particulars.—

1. It is said to be written, that there might be something within, answerable to the Law without; it was written without, and so it was written within. This writing is the very same with copying or transcribing. The writing within is every way answerable to the writing without: Oh what a mercy is this, that the same God who writ the Law with his own finger in the Tables of Stone, should also write the same Law with the fin∣ger of his Spirit in the Tables of our Hearts! as you see in a Seal, when you have put the Seal on the Wax, and you take it off again, you find in the Wax the same Impres∣sion that was on the Seal: So it is in the hearts of the faithful, when the Spirit hath once softned them, then he writes the Law (i.e.) he stamps an inward aptness, an inward disposition on the heart, answering to every particular of the Law; this is that which the Apostle calls the Law of the mind, I see another Law in my Members warring against the Law of my mind:* 1.196 Now what is this Law in the mind, but a disposition within, to keep in some measure every Commandment of the Law without? and this is the writing of the Law (or if you will) the copying or transcribing of the Law within us.

2. It is said to be written, that it might be rooted and rivetted in the heart, as when Letters are engraven in Marble; so is the manner of Gods writing: if God write, it can never be obliterated or blotted out: Letters in Marble are not easily worn out a∣gain; no more are the writings of Gods Spirit: Some indeed would have them as writings in dust: but if Pilate could say, What I have written, I have written; how much more may God? Hence are all those promises of perseverance; My Covenant shall stand fast with him, Psal. 89.28. and, The root of the righteous shall not be moved, Prov. 12.3. and, Even to your old Age I am he; and even to hoary hairs will I carry you, Isa. 46.4. I deny not, but men of glorious gifts may fall away; but surely the poorest

Christian that hath but the smallest measure of Grace, he shall never fall away; if the Law be written in our hearts, it still remains there; Grace habitual is not removeable: sooner will the Sun discard its own beams, than Christ will desert or destroy the least measure of true Grace which is a Beam from the Sun of Righteousness.

3. It is said to be written, that it might be as a thing legible to God, to others, and to our selves. 1. To God, he writes it that he may read it, and take notice of it; he exceedingly delights himself in the graces of his own Spirit: and therefore the Spouse after this writing, after the planting of his grace in her,* 1.197 she desires him to come into his Garden, and eat his pleasant Fruits; q. d. Come, read what thou hast written; come, and delight thy self in the graces of thy own Spirit: the only delight that God has in the world is in his Garden, a gracious soul; and that he might more delight in it, he makes it fruitful: and those fruits are precious fruits; as growing from plants set by his own Hand, relishing of his own Spirit, and so fitted for his own taste. 2. The Law is written that it might be legible to others. So Paul tells the Corinthians,* 1.198 You are manifestly de∣clared to be the Epistle of Christ: How manifestly declared? why, known and read of all Men. As we are able to read Letters graven in stone, so may others read and see the fruits and effects of this Law written in our Hearts. And good reason; for wheresoever God works the principles of grace within, it cannot but shew it self in the outward life and conversation: it is Gods promise, first I will put my Spirit within them,* 1.199 and then I will cause them to walk in my statutes; and it is Gods truth, Out of the abundance of the heart the mouth speaketh. What the mind thinketh, the hand worketh. 3. The Law is written that it may be legible to our selves; a gracious heart is privy to its own grace and sincerity, when it is in a right temper: if others may read it by its fruits, How much more we our selves, who both see the fruits, and feel that habitual disposition infused in∣to us? Nor is this without its blessed use; for by this means we come to have a comfor∣table evidence both of Gods Love to us, and of our Love to God. You see now what we mean by this writing of the Law within us.

5. How are we taught of God, so as not to need any other kind of teaching compa∣ratively? I answer.—

1. God teacheth inwardly, In the hidden part thou hast made me know wisdom,* 1.200 saith David; and again, I thank the Lord that gave me counsel, my reins also instruct me in the night season. The reins are the most inward part of the Body, and the night season the most retired and private time; both express the intimacy of divine teaching; man may teach the brains, but God only teacheth the reins: the knowledge which man teach∣eth, is a swimming knowledge; but the knowledge which God teacheth,* 1.201 is a soaking knowledge. God who commanded light to shine out of darkness, hath shined into our hearts. Mans light may shine into the head, but Gods light doth shine into the heart: His Chair is in Heaven that teacheth hearts, saith Austin.

2. God teacheth clearly, Elihu offering himself instead of God to reason with Job, he tells him, My words shall be of the uprightness of my heart,* 1.202 and my lips shall utter know∣ledge clearly. If ever the Word come home to an heart, it comes with a convincing clearness. So the Apostle, Our Gospel came unto you, not in word only, but in power, and in the Holy Ghost, and in much full assurance. The word hath a treble Emphasis,* 1.203 assurance, full assurance, and much full assurance; here is clear work.

3. God teacheth experimentally; the soul that is taught of God can speak experi∣mentally of the Truths it knows. I know whom I have believed, saith Paul;* 1.204 I have ex∣perienced his faithfulness and all-sufficiency, I dare trust my all with him, I am sure he will keep it safe to that day. Common knowledge rests in generals, but they that are taught of God, can say, As we have heard, so we have seen; they can go along with every truth, and say, It is so indeed, I have experienced this and that Word upon my own Heart. In this case the Scripture is the Original, and their Heart is the Copy of it, as you have heard; they can read over the Promises and Threatnings, and say Probatum est. David in his Psalms, and Paul in his Epistles speaks their very Hearts, and feels their very temptations, and makes their very objections: they can set to their Seal,* 1.205 that God is true; they can solemnly declare by their lives and conversations that God is true and faithful in his word and promises.

4. God teacheth sweetly and comfortably: Thou hast taught me, saith David,* 1.206 and then it follows, How sweet are thy words unto my taste? Yea, sweeter than the Honey to my Mouth? He rolled the word and promises as Sugar under his Tongue, and sucked from thence more sweetness than Sampson did from his Honey-comb: Luther said, he

would not live in Paradise if he must live without the Word;* 1.207 but with the Word (said he) I could live in Hell. When Christ put his hand by the hole of the door to teach the heart, her bowels were moved, and then her fingers drop upon the handles of the Lock sweet smelling myrrhe, Cant. 5.5. The teachings of Christ left such a blessing upon the first motions of the Spouses heart, that with the very touch of them she is refreshed, her fingers drop myrrhe, and her bowels are moved as the very monuments of his gracious teachings; So in Cant. 1.3.* 1.208 Because of the savour of thy Oynement, thy Name is as an Oyntment pou∣red forth, therefore do the virgins love thee. Christ in Ordinances doth as Mary, open a Box of Oyntments, which diffuseth a spiritual savour in Church-Assemblies, and this o••ly the spiritual Christian feels. Hence the Church is compared to a Garden shut up; a Fountain sealed;* 1.209 wicked men are not able to drink of her delicacies, or smell of her sweetness; a spiritual Sermon is a Fountain sealed up, the spiritual administration of a Sacrament is a Garden enclosed: Sometimes, O Lord, thou givest me a strange motion, or affection (said Augustine) which if it were but perfected in me,* 1.210 I could not imagine what it should be but eternal life. Christians! these are the teachings of God, and in re∣ference to this, we shall no more teach every man his neighbour, and every man his brother, saying, know the Lord. Gods teaching is another kind of teaching than we can have from the hands of men, there is no man in the world can teach thus; and therefore they whom God teacheth, need not any other kind of teaching respectively or comparatively.

6. What is the universality of this knowledge; They shall all know m•• from the least of them to the greatest of them, saith the Lord? The meaning is, that all that are in the Covenant of grace, shall be so taught of God, as that in some measure or other they shall every one know God inwardly, clearly, experimentally, sweetly and savingly. I know there are several degrees of this knowledge; God hath several Forms in his School: there are fathers for experience,* 1.211 young men for strength, and babes for the truth and being of Grace: as one Star differeth from another in glory, so also is the School of Christ: But here I am beset on both sides. 1. Many are apt to complain, alas they know little of God! sweet babes consider, 1. It is free grace you are stars; though you are not stars of the first and second magnitude: it is of the Covenant of grace, that God hath let into your souls a little glimmering,* 1.212 though not so much light as others possibly may have in point of holy emulation (as one notes well) we should look at degrees of grace, but in point of thankfulness and comfort, we should look at the truth▪ and being of grace. 2. If you know but a little, you may in time know more: God doth not teach all his lessons at first entrance;* 1.213 it is true, The entrance of thy Word giveth Light; but this is as true, that God lets in his Light by degrees; it is not to be despised if God do but engage the heart in holy desires and longings after knowledge, so that it can say in sincerity, My Soul breaketh for the longing that it hath unto thy judgments at all times.* 1.214

Others on the contrary, ground themselves so learned from this very promise, that they exclude all teachings of men. The anointing (say they) teacheth us all things, and we need not that any man teach us: and they shall teach no more every man his neighbour, and every man his brother,* 1.215 saying, know the Lord, for they shall all, &c. I answer, the words either relate to the grounds of Religion, and so in Gospel-times Christians need not to be taught in these fundamental points; for now all know the Lord, from the least to the greatest; or else these words are an Hebraisme, which deny positively, when they intend it only comparatively, or secundum quid, as when God and men are compared together, man is vanity, lighter than vanity, and a very nothing: here is a comparison of know∣ledge in Gospel-times with the knowledge of Israel in those dark times when God brought them out of the Land of Egypt; then all was dark, and they were fain to teach one another the very Principles, the Rudiments of Religion, there was very little effusi∣on of Gods Spirit in those times; but in Gospel-times (saith the Prophet) the Spirit of grace and knowledge shall be so abundant, that rather God himself shall be the teacher, than one man shall teach another. There shall be such exuberancy and seas of knowledge under the new Covenant, above the Covenant made with his people when he brought them out of Egypt, that men shall not need to teach one another comparatively; for all shall know the Lord, who are taught of God from the least to the greatest: An high-way shall be there,* 1.216 and it shall be called the way of holiness— the wayfaring men, though fools, shall not err therein.

7. How is God said to forgive iniquity, and never more to remember Sin?

For the first, God is said to forgive iniquity when guilt of sin is taken away; and for the second, God is said never more to remember Sin, in that the Sinner, after pardon, is

never more looked on as a Sinner. Is not this the Covenant? q. d. I will remove thy Sins, and do them away, as if they had never been; I will blot them out of the Book of my Memory; I will obliterate the Writing, that none shall be able to read it. But you will say, If Sin remain still in the Regenerate, How are they so forgiven, as to be remem∣bred no more? Divines tell us of Two Things in every Sin; there is macula & reatus; the Filth, and the Guilt: This Guilt some again distinguish into the Guilt of Sin, which they call the Inward Dignity, and Desert of Damnation; and the Guilt of Punishment, which is the Actual Ordination of a Sinner unto Damnation. Now, in different Respects we say, That Sin remains still in Believers, and Sin doth not remain in Believers: First, If we speak of the Filth of Sin, or of the Desert of Damnation; so it remains still: but if we speak of the actual Obligation of a Sinner to Condemnation, so it remains not after Pardon; but the Sinner is as free as if he had never sinned.

But you will say, Is not the Filth of Sin done away, when Sin is remitted? I answer, The Filth of Sin is not done away by Remission, but by Sanctification and Renovation; and because in this Life we have not a perfect inherent Holiness, (Sanctification at best be∣ing but Imperfect, and wrought in us by degrees) therefore during this Life, there is something of the Filth of Sin, and especially of the Effects of Original Sin, sticking and still cleaving to us. But, here is our Comfort, and herein lies the sweet of the Promise, that when God hath pardoned Sin, He takes away the Guilt, as to Condemnation; He ac∣quits the Sinner of that Obligation; He now looks upon him not as a Sinner, but as a Just Man; and so in this Sense He will forgive, and never more remember his Sin. Ah Christians! Take heed of their Doctrine, who would have Justification an Abolition of Sin in its real Essence, and Physical in-dwelling; let us rather say with Scripture, that all justified Saints must take down their Top-sail, and go to Heaven halting, and that they carry their Bolts and Fetters of in-dwelling sin through the Field of Free-Grace, even to the Gates of Glory: Christ daily Washing, and we daily Defiling, to the end that Grace may be Grace.

I have run through all the manifestations of the Covenant of Grace, as we have them discovered in the Old-Testament: And yet, that we may see the better how these things concern us, I shall only propound these Two Queries more, and then we have done.

1. Whether is the Covenant of Grace the same for Substance, in all Ages of the World? We answer, Yea: The Fathers before Christ had but one Covenant, and we another; but the same Covenant of Grac•• belongs to us both. This appears, in that first, they had the same Promise; secondly, they had it upon the same Grounds.

1. They had the same Promise; as, I will be your God, and you shall be My People.* 1.217 And Happy art thou, O Israel, saved by the Lord. And, The Lord is our King, and He will save us. They had not only the Hopes of an Earthly Inheritance in Canaan, (as some fondly imagine) but of an Heavenly Inheritance in the Kingdom of God: And to this purpose, our Saviour speaks expresly; Many shall come from the East and West,* 1.218 and shall sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven.

2. As they had the same Promise, so they had it upon the same ground that we have;* 1.219 even by Faith in Christ Jesus: Abraham saw My Day, said Christ; and, Christ is the same Yesterday, and to Day, and for Ever: He is the same not only in regard of Essence, but also in regard of the Efficacy of His Office, from the Beginning to the End of the World. We believe (said Peter) that through the Grace of the Lord Jesus Christ,* 1.220 we shall be saved even as they: And, Ʋnto us was the Gospel Preached (saith Paul) as unto them. Some may think they had no Gospel, but only the Law, before Christ: But, What say you? Have we not observed a Thred of the Gospel, and of the Covenant of Grace, to run through all the Old-Testament, from First to Last? And, How plain is the Apostle? For, this cause also was the Gospel preached also to them that are Dead. Dead long since; for he speaks of them, who lived in the Dayes of Noah. Nay, the Apostle to the Hebrews,* 1.221 gives us a Catalogue of Old-Testament-Believers: By Faith,* 1.222 Abel offered up unto God a more excellent Sacrifice, than Cain. —By Faith, Enoch was Translated, that he should not see Death. — By Faith, Noah being warned by God, prepared an Ark. —By Faith,* 1.223 A∣braham, when he was called to go into a Place which he should after receive for an Inheritance, obeyed, and he went out, not knowing whither he went. —These all died in Faith, not ha∣ving received the Promises, but having seen them afar off, and were perswaded of them, and embraced them. Besides these, he reckons up the Faith of Abraham, Isaac, and Jacob, and Joseph, and Moses, and Rahab, and Gideon, and Barak, and Samson, and Jeph∣tah,

and David, and Samuel, and of all the Prophets; who through Faith did marvellous things, as it there appears. Surely they had the same Doctrine of Grace as we have; it is the very same for Substance, without any difference.

2. Wherein is the Difference then betwixt the Old and New-Testament, or betwixt the Old and New Manner of the Dispensation of the Covenant of Grace?

They are one for Substance; but in regard of the manner of Dispensation, and revealing in the several Times, Ages, States, and Conditions of the Church, there is a difference. I shall reduce all to these Particulars: They are distinguished, —

1. In the Object: In the Old Administration Christ was promised; but in the New-Covenant Christ is exhibited: It was meet, the Promise should go before the Gospel, and be fulfilled in the Gospel, that so great a Good might earnestly be desired before it was bestowed.

2. In the Federates: Under the Old Dispensation they are compared to an Heir under Age, needing a Gardian, Tutor, or School-master; little differing from a Servant: But in the New-Testament they are compared to an Heir come to ripe Years; see Gal. 4.1, 2, 3, 4, 5, 6, 7.

3. In the Manner of their Worship: In the Old-Testament they were held under the Ceremonial Law; and Oh, What an heap of Ceremonies, Rites, Figures, & Shadows did they use in their Worship! Certainly these declared the Infancy and Non-age of the Jews, who being not capable of the high Mysteries of the Gospel, they were taught by their Eyes, as well as their Ears. These Ceremonies were as Rudiments, & Introductions fitted to the gross and weak Senses of that Church, who were to be brought on by little and little, through such Shadows and Figures, to the true Image, and thing signified: But in the New-Covenant or Testament, our Worship is more spiritual: Our Saviour hath told us,* 1.224 That as God is a Spirit; so, They that worship Him, must worship Him in Spirit & Truth. The Hour cometh, and now is (saith Christ) when the true Worshippers shall worship the Father in Spirit, and in Truth; for the Father seeketh such to worship Him.

* 1.2254. In the Burthen of Ceremonies: Peter calls the Ceremonies of old, A Yoak, which nie∣ther our Fathers nor we (saith he) were able to bear. And no wonder, if we consider. 1. The burthen of their costly Sacrifices; if any had but touched an unclean Thing, he must come and offer a Sacrifice; as sometimes a Bullock, and sometimes a Lamb: You that think every thing too much for a Minister of Christ, if for every Offence you were to offer such Sacrifices now, you would count it an heavy Burthen indeed. 2. They had long and tedious Journeys to Jerusalem; the Land lay more in length than bredth, and Jerusalem stood almost at one End of it;* 1.226 and thither Thrice a Year all the Males were to go and appear before God. 3. They were tyed to the Observation of many Dayes, the New Moons, and many Ceremonial Sabbaths; and they were restrained from many Liberties, as in Meats, and the like: Oh, What Burthens were upon them! But in the New-Cove∣nant, or Testament, the Yoak is made more easie: We are bound indeed to the Duties of the moral Law, as well as they, yet a great Yoak is taken off from us; and therefore Christ, inviting us to the Gospel, He gives it out thus; Take My Yoak upon you, (saith He) for My Yoak is easie,* 1.227 and My Burthen light.

5. In the Weakness of the Law of old: The Law then was unable to give Life, to purge the Conscience,* 1.228 to pacifie God's Wrath; and therefore, saith the Apostle, There is verily a dis-annulling of the Commandment going before, for the Weakness & Ʋnprofitableness thereof. Hence they are called weak and beggarly Rudiments;* 1.229 in comparison of the New-Testament, there was then a less forcible Influence of the Spirit accompanying that Dispensation of the Covenant:* 1.230 The Spirit was not then given in that large Measure as now; Because Christ was not then glorified. It appears in these Particulars:

1. There was less Power of Faith in the Saints, before Christ; when the Doctrine of Faith was more fully revealed, then was Faith it self more fully revealed in the hearts and lives of God's People.* 1.231 Before Faith came (saith the Apostle) we were kept under the Law, shut up unto the Faith, which should afterwards be revealed. Surely this implies there was a Time, when there was less Faith in God's People; and that was the Time of the Law.

2. There was less Power of Love in the Saints before Christ; according to the measure of our Faith, so is our Love: The less they knew the Loving-kindness of God towards them in Christ, the less they loved. It may be, they were more drawn by the Terrours of the Law, than by the Promises of Grace; and therefore, they had less Love in them.

3. They had a less Measure of Comfort to carry them on in all their Troubles. Christ

exibited, is called the Consolation of Israel: and therefore the more Christ is imparted,* 1.232 the more means of Comfort: Hence the Primitive Saints after Christ, are said to walk in the fear of the Lord, and in the comfort of the Holy Ghost. Certainly the Spirit was pou∣red in less plenty on the faithful in the Old Testament, because that benefit was reser∣ved to the times of Christ, who was first to receive the Spirit above measure in his hu∣mane Nature, and thence to derive Grace to his Saints.

6. In the darkness of that administration of Old, Christ was but shadowed out to the Fathers in Types and Figures, and dark Prophesies, but now we see him with open Face.* 1.233 Observe the difference in reference to the person of Christ, and to the Offices of Christ, and to the benefits that come by Christ. 1. Concerning the Person of Christ; it was revealed to them that he should be God, Isa. 9, 6. And that he should be man, Isa. 9.6.* 1.234 The same verse speaks of a Child that is born, and of a mighty God. But how he should be God and man in one person, it was very darkly Revealed. 2. Concerning the Of∣fices of Christ; his Mediatorship was Typed out by Moses; his Priesthood was Typed out by Melchizedeck among the Canaanites, and Aaron among the Jews; his Prophe∣tical Office was typed out by Noah, a Preacher of Righteousness; his Kingly Office was typed out by David: but how dark these things were unto them, we may guess by the Apostles, who knew not he should Die, who dreamed of an earthly Kingdom; and till the Holy Ghost came, were ignorant of many things pertaining to the Kingdom of God. 3. Concerning the Benefits that come by Christ; Justification was signified by the sprinkling of Blood, and Sanctification by the water of Purification, Heaven and glorification by their Land flowing with Oyl, Olive, and, Honey: Thus the Lord shew∣ed the Jews these principal Mysteries, not in themselves, but in Types and Shadows, as they were able to see them from day to day: But in the new Covenant Christ is offered to be seen in a fuller view: the Truth, and Substance, and body of the things themselves is now exhibited; Christ is clearly Revealed without any Type at all to be our Wisdom,* 1.235 Righteousness, Sanctification and Redemption.

7. In the number of them that partake of the Covenant; at first the Covenant was included in the Families of the Patriarchs, and then within the Confines of Judea, but now is the partition Wall betwixt Jew and Gentile broken down,* 1.236 and the Covenant of Grace is made with all Nations, He is the God of the Gentiles also, and not of the Jews only. Christians! here comes in our happiness; Oh how thankful should we be? that our Fathers for many Hundreds and Thousands of years together should sit in dark∣ness, and that we should partake of this Grace! What? that we that were Dogs before, should now be set at the Childrens Table?* 1.237 The very Jews themselves hearing of this, are said to glorify God. When they heard these things, they held their peace and glorified God, saying, then hath God also to the Gentiles granted Repentance unto Life. If they praised God for it, how much more should we do it our selves? But of that hereafter.

I have now propounded the Object we are to look unto; it is Jesus, as held forth in a way of Promise or Covenant; in that dark time from the Creation, till his first coming in the Flesh: Our next Business is to direct you in the Art or My∣stery of Grace, how you are to look to Him in this respect.

CHAP. II.

SECT. Of knowing Jesus, as carrying on the great work of our Salvation from the Creation until his first Coming.

LOoking comprehends knowing, considering, desiring, &c. as you have heard; and accordingly that we may practise.

1. We must know Jesus carrying on the great work of our Salvation in the beginning, and from the beginning of the World: Come let us learn what he did for us so early in the morning of this World: He made it for us, and he made us more especially for his own Glory; but pre∣sently after we were made, we sinned and marred the Image wherein God made us; this was the saddest Act that ever was; it was the undoing of man, and (without the mercy of God) the damning of all Souls, both of men and women to all E∣ternity; and, O my Soul, know this for thy self, thou wast in the loins of Adam at that same time, so that what he did, thou didst; thou wast partaker of his Sins, and thou wast to partake with him in his punishment: but well maist thou say, Blessed be God for Jesus Christ; at the very instant when all should have been, damned, Christ interve∣ned; a Covenant of Grace is made with man, and Christ is the Foundation, in and through whom we must be reconciled unto God: Come soul, and study this Covenant of grace in reference to thy self; had not this been, where hadst thou been? nay, where had all the World been at this day? Surely it concerns thee to take notice of this great Transaction. After man had fallen by Sin, Christ is promised; & that all the Saints might partake of Christ, a Covenant is entred; this at the beginning of the World, was more dim, but the nearer to Christs coming in the Flesh, the more and more clearly it appear∣ed: Howsoever dimly, or clearly, thus it pleased God in Christ to carry on the great work of our Salvation at that time, viz. by a Promise of Christ, and by a Covenant in Christ, and for thy better knowledge of it, study the Promise made to Adam, and Abraham, and Moses, and David, and Israel. Come Soul, study these several breakings out of the Covenant of Grace;* 1.238 it is worth thy pains, it is a Mystery which hath been hid from Ages, and from Generations, but now is made manifest to the Saints. Here lies the first and most firm Foundation of a Christians comfort; if thou canst but study this, and assure thy self of thy part in this, thou art blessed for ever; O how in∣comparably sweet and satisfying is it to a self-studying Christian, to know the faithful engagements of the Almighty God, through that Son of his Loves, in a Covenant of Grace.

SECT. II. Of Considering Jesus in that Respect.

2. WE must consider Jesus carrying on the the great work of our Salvation in that dark time; it is not enough to study it and know it, but we must seriously muse, and meditate, and ponder, and consider of it, till we bring it to some profitable Issue: This is the Consideration I mean, when we hold our thoughts to this or that spi∣ritual subject, till we perceive success, and the work do thrive and prosper in our hands. Now to help us in this, —

* 1.2391. Consider Jesus in the first Promise made to man; It shall bruise thy head, and thou shalt bruise his heel. When all men were under guilt of sin, and in the power of Sa∣tan; and when thou, my Soul, wert in as bad a case as any other, then to hear the sound of this glad tidings, then to hear of Jesus, a Saviour, and Redeemer, sure this was welcome News. Come, draw the case nearer to thy self; thou wast in Adams Loins, suppose thou hadst been in Adams stead;* 1.240 suppose thou hadst heard the Voice of the Lord walking in the Garding, suppose thou hadst heard him call, Adam, where art thou? Peter, Andrew, Thomas, where art thou? What? hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat? Why then Appear and come to judgment, the Law is ir∣revocable,* 1.241 in the day that thou eatest thereof thou shalt surely die; there is nothing to be look∣ed for but death temporal, and death spiritual, and death eternal; O what a fearful con∣dition is this! no sooner to come into the world, but presently to be turned over

into Hell? for one day to be Monarch of the World, and of all Creatures in the world, and the very next day to be a slave of Satan, and to be bound hand and foot in a darksome dungeon? for a few hours to live in Eden, to enjoy every tree in the Garden, Pleasant to the sight, and good for food, and then to enter into the confines of eternity, and ever, ever, ever to be tormented with the Devil and his Angels?* 1.242 It is no wonder if Adam hid himself from the presence of the Lord God amongst the trees of the Garden: O my soul, in that case thou would'st have cried to the Rocks,* 1.243 and to the Mountains, fall on me, and hide me from the face of him that sitteth on the Throne. If God be angry, who may abide it? When the great day of his wrath is come, who shall be able to stand? And yet despair not, cheer up O my soul? for in the very midst of wrath God is pleased to remember Mercy; even now when all the world should have been damned, a Jesus is proclaimed and promised; and he it is that must die according to the Commination; for he is our surety, and he it is that by Death must overcome Death and the Devil; it shall bruise thy Head, said God to Satan, q. d. Come Satan, thou hast taken Captive ten thousands of souls? Adam and Eve are now ensnared, and in their loynes all the men and women, that ever shall be from this beginning of the world to the end thereof; now is thy day of triumph, now thou keepest Holy-day in Hell; but thou shalt not carry it thus. I foresaw from all Eternity what thou hast done, I knew thou wouldest dig a hole through the comely and beautiful frame of the Creation; but I have decreed of old a Counter-work; out of the seed of the woman shall spring a Branch, and he shall bruise thy head, he shall break thy Pow∣er, he shall tread thy Dominion under foot, he shall lead thy Captivity Captive, he shall take away sin, he shall point out to Men and Angels the glory of heaven, and a new world of free grace. In this promise, O my soul, is foulded and wrapped up thy hope, thy heaven, thy salvation; and therefore consider of it, turn it upside down look on all sides of it, view it over and over; there is a Jesus in it, it is a field that contains in the bowels of it a precious treasure, there is in it a Saviour, a Re∣deemer, a Deliverer from sin, death and hell: are not these dainties to feed upon? are not these rarities to dwell on in our meditations?

2. Consider Jesus in that next promise made to Abraham:* 1.244 I will establish thy Cove∣nant between me and thee, and thy Seed after thee in their generations for an everlasting Covenant, to be a God to thee and to thy Seed after thee: in respect of this Covenant Abraham is called the Father of the Faithfull,* 1.245 and they which are of the Faith are called the Children of Abraham: And O my soul, if thou art in Covenant with God, surely thou dost by Faith draw it through Abraham, to whom this promise was made; for if ye be Christ's, then are ye Abrahams Seed, and heirs according to the promise: Con∣sider, what a mercy is this,* 1.246 that God should enter into a Covenant with thee in the loins of Abraham? God made a promise of Christ, and inclusively a Covenant of Grace in his comforting Adam; but he makes a Covenant expresly under the name of Co∣venant, with Abraham and his seed. O muse, and be amazed! What? that the great and glorious God of heaven and earth should be willing to make himself a debtor to us? O my soul think of it seriously; he is in heaven, and thou art on earth, he is the Creator and thou art his Creature: Ah what art thou! or what is thy Fathers house that thou shouldest be raised up hitherto! The very Covenant is a wonder; as it Relates to God and us; what is it but a compact, an agreement, a tying, a binding of God and us; When Jehoshaphat and Ahab were in Covenant, see how Jehosha∣phat expresseth himself, I am as thou art, my people as thy people,* 1.247 my horses as thy horses: So it is betwixt God and us. If once he gives us the Covenant, then his strength is our strength, his power is our power, his armies are our armies, his attributes are our attributes, we have interest in all; there is an offensive and a de∣fensive Language, (as I may say) betwixt God and us; and if we put him in mind of it in all our straits, he cannot deny us. As it was with the Nations allied to Rome, if they fought at any time, the Romans were bound in honour to defend them; and they did it with as much diligence as they defended their own City of Rome; so it is with the people allied to God, he is bound in honour to defend his People, and he will do it if they implore his aid; how else, is it possible God should break his Covenant? will he not stir up himself to scatter his, and our spiritual enemies? Certainly he will. Thus runs the tenour of his Covenant, I will be a God to thee and to thy seed after thee. This is the general promise; I may call it the Mother-Promise, that carries all other Promises in its womb; & we find a Jesus in this promise, consider that it is God in Christ

that is held forth to us in this phrase, I will be as a God to thee: O sweet! Here is the greatest promise that ever was made; Christ God is more than Grace, Pardon, Holiness, Heaven, as the Husband is more excellent than the Marriage-Robe, Brace∣lets, Rings; the Well and Fountain of Life is of more excellency than the streams; Christ Jesus the objective happiness, is far above a created and formal Beatitude which issueth from him. O my Soul is not this worthy of thy inmost consideration? But of this more in the next.

3. Consider Jesus in that promise made to Moses and the Israelites, I am the Lord thy God who brought thee out of the Land of Egypt, out of the House of Bondage. Much hath been said to this Promise before as matter of thy Consideration; but to contract it, consider in the Promise the sufficiency and propriety; 1. Here is sufficiency: it is a promise of infinite worth, an hid treasure, a rich possession, an overflowing blessing which none can rightly value; it is no less than the great, and mighty, and infinite God; if we had a promise of an hundred worlds, or often heavens, this is more than all; heaven indeed is beautiful, but God is more beautiful; for he is the God of hea∣ven: and hence it is that the Saints in heaven are not satisfied without their God; it is a sweet expression of Bernard, As whatsoever we give unto thee, Lord, unless we give our selves, cannot satisfie thee; so whatsoever thou givest unto us, Lord, unless thou givest thy self, it cannot satisfie us: and hence it is, that as God doth make the Saints his Por∣tion, so God is the Portion and Inheritance of his Saints. Consider the greatness, the goodness, the all-sufficiency of this promise, I am the Lord thy God! No question but Moses had many other rich promises from God, but he could not be satisfied without God himself: if thy presence be not with us, bring us not hence. And no wonder, for without God all things are nothing;* 1.248 but in the want of all other things, God himself is instead of all: It is Gods alone Prerogative to be an universal good. The things of this world can but help in this or that particular thing: as Bread against hunger, Drink against thirst, Cloaths against cold and nakedness, House against wind and weather, Riches against poverty, Physick against sickness, Friends against solitariness: but God is an alsufficient good; he is all in all both to the inner and outward man. Are we guilty of Sin? there is mercy in God to pardon us. Are we full of infirmities? there is Grace in God to heal us. Are we strong in Corruptions? there is power in God to subdue them in us. Are we disquieted in Conscience? there is that Spirit in God that is the Comforter, that can fill us with Joy unspeakable and glorious: And for our outward man all our welfare is laid up in God, he is the God of our Life Psal. 42.8. he is the strength of our Life. Psal. 27.1. he is a quickning Spirit, 1 Cor. 15.45 Which though it be in regard of the inner man, yet there it is spoken of the inward man, which the Lord shall quicken after death, and doth now keep alive by his mighty power; for in him we live,* 1.249 and move, and have our being.

O my Soul, that thou wouldst but ruminate, and meditate, and consider this promise in all thy wants & discontents: when means fail, and the streames run no more, O that thou wouldest then go to the Fountain, where the waters run sweeter, and more sure:* 1.250 for as Joseph said to Pharaoh it is not in me, God shall give Pharaoh an answer of peace: So may Silver and Gold, and such things say to thee, It is not in us; God shall give enough out of himself: have God, and have all: want God, and there is no content in the enjoyment of all: It was the Apostles case as having nothing, and yet possessing all things:* 1.251 Surely he lived to God and enjoyed God, and he was an all-sufficient good unto him: God may be enjoyed in any condition, in the meanest, as well as the greatest, in the poorest as well as the richest: God will go into a wilder∣ness, into a prison with his people, and there he will make up all that they are cut short of. Thy discontents therefore arise not from the want of outward means, but from want of inward fellowship with God: and if thou dost not find a sufficiency, it is because thou dost not enjoy him who is thy all-sufficient good: O stir up Faith, and consider the Covenant, think seriously on this promise, I am God all-sufficient: I am the Lord thy God.

2. Here is the propriety of Saints, the Lord thy God. O what is this, that God is thy God? Heaven and Earth, Angels and Men may stand astonished at it: What, that the Great and Mighty God, God Almighty, and God all-sufficient should be called thy God!* 1.252 It is observable what the Apostle speaks, God is not ashamed to be called their God: Would not a prince be ashamed to take a Beggar, a Runagate, a base and adulte∣rous Woman to be his Wife? But we are worse than so, and God is better than

so; sin hath made us worse than the worst of women, and God is better, holier, high∣er than the best of Princes: and yet God is not ashamed to own us, nor ashamed that we own him as our own, I am thy God. It is as if the Lord should say, use me, and all my Power, Grace, Mercy, Kindness, as thine own: go through all my Attri∣butes; consider my Almighty Power, consider my Wisdom, Councel, Understanding, consider my Goodness, Truth, Faithfulness: consider my Patience, Long-suffering, Forbearance, all these are thine: as thus, My Power is thine, to work all thy works for thee and in thee, to make passage for thee in all thy straits, to deliver thee out of six troubles and out of seven; my Wisdom is thine, to counsel thee in any difficult cases, to instruct thee in things that be obscure, to reveal to thee the Mysteries of Grace, and the wonderfull things contained in my Law: my Justice is thine, to deliver thee when thou art oppressed, to defend thee in thy Innocency, and to vindicate thee from the in∣juries of men: what needs more? O my Soul, think of these, & all other Gods At∣tributes: say in thy self all these are mine: nay more, think of God in Christ (for otherwise what hast thou to do with God in a Covenant of grace?) and say in thy heart Jesus Christ is mine, my Saviour, my Redeemer, my head, my elder brother: his doings are mine, and his sufferings are mine, his Life and his Death, his Resurrection and Ascen∣tion, his Session and Intercession, all are mine: nay more, if Christ be mine, why then all good things are mine in Christ; I say in Christ, for they come not immediatly, but through the hands of a sweet Redeemer; and though he be a man who redeemed us, yet because he is God as well as Man, there is more of God and Heaven, and free-love in all our good things, than if we received them immediately from God: Ravens have their food, and Devils have their being from God by creature-right; but we have all we have from God in Christ by Covenant-right,: this surely, this very promise is the main and principal promise of the Covenant; it is the very substance, Soul and life of all: O then how careful shouldest thou be to improve the strength of thy mind, thoughts, and af∣fections on this only subject?

4. Consider Jesus in that promise made to David,* 1.253 He hath made with me an everlast∣ing Covenant, ordered in all things, and sure. 1. An everlasting Covenant: consider this in the eternal efficacy, and not in the outward administration? it is Christ that hath built and prepared a Kingdom, that shall never fade, a spiritual and an heavenly Kingdom which shall never cease: and as he hath prepared it, so if thou believest, he hath entred into a Covenant with thy soul to bestow it on thee; it is an everlasting Covenant, and he will give thee everlasting Life. 2. It is ordered in all things: the Covenant of grace is so marshalled and ordered, that it stands at best advantage to receive and repel all thy objections. Many and many an objection hast thou raised; how often have such thoughts been in thee? Oh I am miserable, I shall not live but die, my sins will damn me, I am lost for ever! And again, If God hath made with me a Co∣venant, why then have I something to do on my part? for this is the nature of the Cove∣nant, to bind on both parts; but alas I have failed, I can do nothing, I can as well dissolve a Rock as make my heart of stone a heart of flesh, I can as well reach heaven with a finger as lay hold on Christ by the hand of Faith! Have not such arguings as these been many and many a time in thy heart? O consider how the Covenant is ordered and marshalled in respect of the Author of it, of the Persons interested in it, of the parts of which it con∣sists, of the end and aim to which it refers: and in some of these, if not in all of these, thou wilt find thy Objections answered, removed, routed. 3. It is sure: God is not fast and loose in his Covenant? heaven and earth shall pass away, before one jot or title of his Word shall fail: consider O my Soul, he both can and will perform his Word; his Power, his Love, his Faithfulness, his Constancy, all stand engaged. What sweet mat∣ter is here for a Soul to dwell upon? what needs it go out to other objects, whilst it may find enough here? but especially what needs it to bestow it self upon vain things? O that so much pretious sand of our thoughts should run out after Sin, and so little after grace, or after this Covenant of grace!

5.* 1.254 Consider Jesus in that new Covenant or Promise which God made with Israel and Judah, I will put my Law in their inward parts, and write it in their hearts, and I will be their God and they shall be my People; and they shall teach no more every man his neigh∣bour, and every man his brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord, for I will forgive their Iniquity, and I will remember their Sins no more. Oh what an errour is it, that there is no inherent righteousness in the Saints, & there is no grace in the soul of a believer, but only in Christ!

is not this the ordinary Scripture phrase?* 1.255 I will put my Spirit within you: and the water that I shall give you, shall be in you a Well of water springing up into everlasting Life: and the anointing which you have received of him, abideth in you: and Christ in you the hope of glory. Observe how the spirit of the Living Creatures was in the Wheels, so that when the Spirit went, they went, and when the Spirit was lifted up, they were lifted up; even so is the Spirit of Christ, acting, and guiding, and framing and disposing them to move and walk according to his Laws.* 1.256 The Kingdom of heaven is within you, saith Christ: and I de∣light to do thy Will, O God, (saith David) yea thy Law is within my heart. O my Soul, if thou art in Covenant whith God, besides the in-dwelling of the Spirit, there is a certain spiritual Power or Principle of Grace, which Christ by his Spirit hath put into thy heart, enabling thee in some measure to move thy self towards God. And this Principle is sometimes called a new Life, Rom. 6.4. Sometimes a Living with Christ, Rom. 6 8. Sometimes a being alive to God, Rom. 6.11. Sometimes a revealing of his son in man, Gal. 1.15. And somtimes a putting of the Law into our inward parts, and a writing of the Law within the heart, Jer. 31.33. O consider of this inward Prin∣ciple, it is an excellent subject, worthy of thy consideration!

2. I will be their God, and they shall be my people: Consider God essentially, and personally, God the Father, God the Son, and God the Holy Ghost, God in himself and God in his Creatures: this very promise turns over heaven, and earth, and sea, and land, and bread, and cloths, and sleep, and the world, and life, and death, in∣to free grace. No wonder if God set this promise in the midst of the Covenant, as the heart in the midst of the Body, to communicate life to all the rest; this promise hath an influence into all other promises; it is the great promise of the new Covenant, it is as great as God is, though the heavens, and heaven of heavens be not able to con∣tain him: yet this Promise contains him; God shuts up himself (as it were) in it. I will be their God, 2. They shall be my People (i.e.) They shall be to me a peculiar People, Tit. 2.14. The word hath this Emphasis in it, that God looks upon all other things as acci∣dents in comparison, and his substance is his People; they are his very Portion: for the Lords Portion is his People, Jacob is the Lot of his Inheritance. They are his treasure, his peculiar treasure:* 1.257 his peculiar treasure above all People: If ye will obey my voice in∣deed, and keep my Covenant, then shall ye be a peculiar treasure unto me, and above all people; for all the earth is mine: Observe O my soul, all the earth is mine, q. d. All people is my people; but I have a special interest in my covenanted people, they are only my porti∣on, my peculiar treasure. Blessed be Egypt my People, Assyria the work of my hands, and Israel mine Inheritance. I have made all People; Egypt and Assyria, and all the world is mine, but only Israel is my inheritance: the Saints are those that God satisfies him∣self in; the Saints are those that God hath set his heart upon; they are children of the high God, they are the Spouse that are Married to the Lamb, they are nearer God in some respects than the very Angels themselves, for the Angels are not in a mystical uni∣on so Married to Christ as Gods People are.* 1.258 O the happyness of Saints! I will be their God, and they shall be my People.

3. They shall teach no more every man his Neighbour, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord. Consider of this! O poor Soul, thou complainest many a time of thy weakness, thou knowest little or nothing: why, see here a Glorious promise; if thou art but in Covenant with God, thou shalt be taught of God, and then thou shalt know God far more clearly than the Jews of old; he will open to thee all his treasures of wisdom and knowledg, he will bestow on thee a greater measure of his Spirit, so that out of thy bel∣ly shall flow Rivers of Living waters.* 1.259 We say a good Tutor may teach more in a day than another in a week, in a month; now the promise runs thus, that all thy Children shall be taught of God;* 1.260 not that private instruction, or publick Ministry must be exclu∣ded, we know these are appointed under the New Testament, and are subordinate to the Spirits teaching; but that the teachings of God do far surpass the teachings of men, and therefore the knowledg of God under the New Testament shall far surpass that under the old: herein appears the excellency of Christ's prophetical Office, He is such a Pro∣phet as enlightens every man within,* 1.261 that comes into the World: He is such a Prophet as baptiseth with the Holy Ghost and with Fire: He is such a Prophet as makes men's hearts to burn within them, when he speaks unto them: He is such a Prophet as bids his Ministers,* 1.262 Go, teach all Nations, and I will be with you; and I will make you able Ministers, not of the Letter, but of the Spirit: He is such a Prophet

as teacheth inwardly, clearly, experimentally, and sweetly: no man in the world can say this, or do this, but Jesus Christ, the great Prophet of the Church, whom God hath raised up like unto Moses, or far above Moses; Oh my Soul consider if thou art thus taught of God.

4. I will forgive their Iniquity, and I will remember their Sins no more.* 1.263 Consider of this! Blessed are they whose Iniquities are forgiven, and whose Sins are covered. Consider O my soul, suppose thy case and thy condition thus: As thou livest under Laws of men, so for the transgression of those Laws thou art called to account; the Judge weighs, and gives an impartial and just judgment, he Dooms thee to the Axe, or Rack, or Wheel; and because of the aggravation of thy Crime, he commands thee to be tortured leisurely, that Bones, Sinews, Lights, Joints might be pained, for twenty, thirty, forty, fifty years; that so much of thy flesh should be cut off every day; that such and such a Bone should be broken, such and such a day; and that by art the flesh should be restored, and the Bone cured again; that for so many years as is said, thou mightest be kept every day dying, and yet never die; that all this while thou must have no Sleep, nor Ease, nor Food, nor Cloathing convenient for thee; that Whips of Iron, Lashes and Scourges of Scorpions, that Racks, Wheels, Cauldrons full of melted Lead, should be prepared instruments of thy continual, horrible, terrible Tor∣ments; in this case, suppose a mighty Prince, by an Act of free and special Grace, should deliver thee from this Pain and Torture, and not only so, but should give thee a Life in perfect health, should put thee into a Paradise of Pleasures, where all the ho∣nour, acclamations, love, and service, of a world of Men and Angels should await thee, and where thou shouldst be elivated to the top of all imaginable Happiness, above Solo∣mon in the highest Royalty, or Adam in his first Innocency; where not this mercy? wouldest thou not thing it the highest Act of Grace and Love, that any creature could extend to his fellow-creature? and yet O my Soul, all this is nothing but a shadow of grace in comparison of the love and rich grace of God in Christ in the justification of a sinner. If thou hast a right to this promise, I well forgive thy Iniquity, and I will remember thy sin no more. Thou art delivered from eternal Death, and thou art entitled to an eter∣nal Kingdom; O know thy blessedness aright! Consider how infinitly thou art engaged to God, and Christ, and mercy, and free-grace! This promise sounds forth nothing but grace and blessing; grace from God, and blessing on us; it is grace, because nothing but grace and mercy can forgive: it is grace, because God, if he will, hath power in his hand to Revenge; he doth not pass by sin as men do offences, when they dissemble for∣giveness; they may forgive, because they have not power to avenge:* 1.264 it is otherwise with God; To me belonges Vengeance and Recompence, saith God: He is able to destroy and yet he chuseth to forgive; this is his Name, strong and gracious.

O my Soul thou art apt to complain, what? will the Lord forgive my Sins? What reason hath God to look on me, to Pardon me, to pluck me as a firebrand out of the Fire of Hell? why should God forgive me? But now consider (if thy heart be humbled) — the Lord will do it. —

1. Because he delighteth in Mercy; it is a pleasure to God to forgive Sins:* 1.265 never did we take more pleasure, nor so much pleasure in acting and committing of sin, as he doth in the pardoning of sin; he is the Father of Mercies,* 1.266 he delights in mercy as a Father in his Children; it doth him good to see the Fruits of his own mercy, in taking away the sins of his own people.

2. Because it is his purpose which he hath purposed within himself from all Eter∣nity; this was the great design of God (as you have heard) to make his grace glori∣ous in those whom he intends to save; he will have the praise of the glory of his Grace:* 1.267 he will not lose his glory; he will be admired in his Saints; he will make the World to wonder, when it shall be known what sin hath been committed by them,* 1.268 and pardon∣ed by him. And hence it is that Gods people are called Vessels of Mercy, that he might make known the Riches of his Glory on the Vessels of Mercy; for, as Vessels are or may be filled up to the brims, so the Vessels of Mercy shall be filled with Mercy, up to the Brim, that the Riches of his Glory in the pardon of Sin, may be seen and known to the wonder of all the world.

3. Because it is his Nature and Inclination to pardon Sin: this appears, 1. In the Proclaiming of his Name, the Lord, the Lord, Merciful, and Gracious, Long-suffering,* 1.269 abundant in Goodness and Truth, keeping Mercy for Thousands, forgiving Iniquity, and Transgression, and Sin.

* 1.2702. In his gracious Invitations; Come unto me, saith Christ, if sin burden you, I will ease you. 3. In his patience and waiting for Repentance; he waits to this very end that he might be gracious,* 1.271 and that he may have mercy, for the Lord is a God of judgment.

* 1.2724. Because it is his promise to pardon sin; I, even I, am he that blots out thy trans∣gressions for my own sake, and will not remember thy sins. This promise of Pardon is one of the great blessings of the Covenant of Grace; you hear the words in this very expres∣sure of it,* 1.273 I will forgive their Iniquity, and I will remember their sins no more.

Now come, consider O my soul, of every particular in this gracious Covenant, and O be serious in thy Consideration; surely there is too much expence of thy spirit upon vain, and transitory, and worldly things; alas, alas, thou hast but a short time to live; and the strength of thy mind, that I call for, it is the most precious thing thou hast; O then let the business and activeness of thy mind, let thy inmost thoughts and deep affections be acted and exercised on this Subject; be careful that none of these waters run besides the Mill. If God and Jesus, and all thy good be included here, why should not thy whole soul be intent on this? Why shouldst thou spend it on the Creature? why shouldst thou be so subject to carnal griefs and fears? surely all these are fitter to be fixed on God in Christ, on Jesus in a Covenant of Grace.

SECT. III. Of Desiring Jesus in that respect.

3. WE must desire after Jesus, carrying on the great work of our Salvation in a way of Covenant before his coming in the flesh. It is not enough to know and consider, but we must desire. Thus is the order of Gods work, no sooner hath his Spirit clearly revealed the goodness of the Promise that we come to know, but the soul considers of it, turns it upside down, views it in all its Excellencies, weighs it in the Ballance of its best and deepest meditation. This done, the Affections begins to stir, and the soul begins thus to reason; O happy I, that I see the goodness of this gracious Pro∣mise; but miserable I, if I come to see this, and never have a share in it. O why not I Lord? Why not my Sins Pardoned? VVhy not my Corruptions Subdued? VVhy not the Law Written in my Heart, and put into my inward parts? Why may not I say, my Lord and my God? or I am my Beloveds, and my Beloved is mine? VVhy not this Covenant established between God and me? Now my Soul thirsts after this as a thirsty Land, my affections hunger after Jesus in a Covenant of Grace: Oh, I would fain be in Covenant with God; for this is all my Salvation and all my desire, 2 Sam. 23.5. — But here is an Ob∣jection. —

The Object* 1.274 of this desire is apprehended as absent and distant; we do not covet those things that we do enjoy; if they are present, we rather rest in them, than move to∣wards them, or desire after them; how then should David or any soul already in a Cove∣nant of grace desire after the Covenant; What is this? He hath made with me an ever∣lasting Covenant,* 1.275 ordered in all things, and sure, for this is all my Salvation and all my De∣sire.

* 1.276It is true, the Object of desire qua tale, is something absent, yet not alwayes absent in the whole, but in the parts and degrees of it; the very presence of a good thing, doth in some sort quicken the desires towards the same thing, so far forth as it is capable of improvements or augmentation: As we see in external Riches of the Body, none de∣sire them more eagerly than those that possess them; and the more gracious the Soul is, the more is the heart enlarged in the appetition of a greater measure of Grace; as the putting in of some water into a Pump, doth draw forth more: no man is so importu∣nate in praying, Lord help my unbelief, as he that can say, Lord, I believe: things may be desired in order to improvement and further degrees of them. Again, things present may be the Object of our desires unto continuance; as he that delighteth in a good thing that he hath, he desireth the continuance of that delight; so the soul of a man ha∣ving a reach as far as immortality, it may justly desire as well the perpetuity, as the presence of those good things it enjoyeth. —

Come then, O my soul, and whet on thy desires in every of these respects; as, 1. De∣sire after thy interest in the Covenant. 2. Desire after thy improvement of the Cove∣nant. 3. Desire after the continuance of thy Covenant-state. 4. Desire after Jesus the great business, or the all in all in a Covenant of Grace.

1. Desire after thy interest in the Covenant; O say in thy self, is it thus?* 1.277 is the Lord willing to receive me to his Grace? was that his voice in the streets, how long ye simple ones will ye love simplicity? turn ye at my reproof,* 1.278 behold I will pour out my Spirit unto you? was that his Proclamation, Ho, every one that thirsteth, come ye to the waters, encline your ear and come unto me,— and I will make an everlast∣ing Covenant with you, even the sure mercies of David? and are these the promises offered in the Covenant, I will put my Law into their inward parts,* 1.279 and I will write it in your hearts, and I will be your God, and ye shall be my People?* 1.280 Oh the Blessed condition of those People that are in Covenant with God! Blessed art thou O Israel, who is like unto thee, a People saved by the Lord; Oh happy is the People that be in such a case, yea, happy is that People whose God is the Lord. But ah! what can I say? no sin like unto my sin, no misery like unto my misery; alas, I am an alien to God, I am separated from his People, I am out of the Covenant; like a poor Prodigal, I dye for hunger, whilst those that are in my Fathers house have bread enough: Oh that I were in their condition! never did David long more for the waters of the well of Bethlehem, than my Soul now touched with the sense of Sin, doth desire to be at peace with God, and in Covenant with God; O I thirst, I pant, I gasp after him, I long for Communion, and Peace with him;* 1.281 with my soul do I de∣sire thee in the night, yea, with my Spirit within me do I seek thee early.

2. Desire after the Improvement of the Covenant; it may be God hath given thee an interest in it, but alas thy hold is so weak that thou scarce knowest the meaning of it; the Lord may answer, but yet he speaks darkly, as sometimes he spake to the woman, go thy way and Sin no more; it is a middle kind of expression,* 1.282 neither assuring that her Sin was pardoned, nor yet putting her out of hope but it might be pardoned; so it may be God hath given thee some little ease, but he hath not spoken full peace; go on then and desire more and more after confirmation: say in thine heart, O Lord thou hast begun to shew grace unto thy Servant, but oh manifest to me all thy goodness; thou hast given me a drop, and I feel it so sweet, that now I thirst, and long to enjoy the Fountain; thou hast given me a kiss of thy mouth, and now I pant to be united to thee in a more perfect and consummate marriage; thou hast given me a taste,* 1.283 but my appetite and desire is not thereby diminished, but enlarged; and good reason, for what are these drops, and tastes, but only the first fruits of the spirit? and earnests of the spirit?* 1.284 oh then what are those harvests of Joy? what are those treasures of wisdom, and free grace hid in God? I have indeed beheld a feast of fat things, of fat things full of marrow, of wines on the lees, of wines on the lees well refined; but O what a Famine is yet in my spirit! O Lord I have longed for thy Salvation, I am ready to swoon for further union, and clearer ma∣nifestation of my share and interest in this Covenant of grace, come Lord Jesus come quickly.

3. Desire after continuance of the Covenant-state: many a sweet soul cannot deny but that the Lord hath shewed mercy on him, but he fears that he shall not hold out: he feels within such a Power of corruption, such strong temptations, so many lusts, that now he doubts, O what will become of my poor Soul? what will be the issue of this woful work? why come now and desire after perseverance: when Peter was ravished on the mount, it is good being here (sayes he) let us build three Tabernacles;* 1.285 his desire was to have continued there for ever; and it was the prayer of Christ in Peters behalf,* 1.286 I have prayed for thee that thy faith fail not; what was this Prayer but Christ's vehement desire of Peters continuing in the faith? shall Christ desire, and will not thou desire after thy own perfection? O come with these Pantings, and Breathings after God; put forth thy desires in these or the like expressions, O Lord thou hast said I will betroth thee unto me for ever;* 1.287 and what means this but that the conjugal love of Christ with a gracious soul shall never be broken? what means this but that the bond of union in a believer to Christ is fastened upon God, and the spirit of God holds the other end of it, and so it can never be broken? 2. O Lord thou hast discovered in thy Word, that th s union is in the Father, who hath laid a sure foundation,* 1.288 the foundation of God standeth sure, having this seal, the Lord knoweth them that are his:* 1.289 and that this union is in the Son, who loves his to the end: and that this union is in the spirit who abides in the elect for ever. 3. Thou hast discovered, that the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee,* 1.290 neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee. 4. Thou hast said that the Saints shall be kept by the Power of God. q. d. The special Power I mean to put forth in this world,* 1.291 it is to uphold the spirits of my saints; the special work I have in the world to exercise my power about, it is to keep Christ and the saints together; it is through the power of God that heaven and earth is kept up, but if God must withdraw his Power from the one of

these, sooner should heaven and earth fall in pieces, than God would not uphold one gra∣cious soul that hath Ʋnion with his Son Jesus Christ. And if th••se be thy sayings, why then Lord I desire the accomplishment; O fulfil what thou hast said; it would break my heart if ever the Covenant should be broken betwixt me and thee: my desire is towards thee, and the more I enjoy thee, the more and more I desire and pant after thee; my desires are like thy self, infinite, eternal, everlasting desires.

4. Desire after Jesus, the great business, or the all in all in a Covenant of Grace: the most proper object of desire, especia••ly to man fallen, is Jesus Christ: hence it is that a poor sinner under the sense of sin, cryes out with the vehemency of desire, Christ, and none but Christ; give me Christ or I dye, I am undone, I am lost for ever. But what is Christ or Jesus to a Covenant of grace?* 1.292 I answer, he is the great business, he is the all in all. Christ hath at least a Six-fold relation to the Covenant of grace. 1. As he is more than a creature, he is the Covenant himself. 2. As he deals betwixt parties, he is the messenger of the covenant. 3. As he saw, and heard, and testifieth all, he is the witness of the covenant. 4. As he undertaketh for the parties at variance, he is the surety of the covenant. 5. As he standeth between the contrary parties, he is the Mediator of the covenant. 6. As he signifieth the covenant, and closeth all the Articles, he is the Testator of the covenant. Oh here is abundance of fuel for thy desire to work upon. 1. Consider the fuel, and then set on the flame thy desire,

* 1.2931. Christ is the covenant it self. I gave thee for a covenant of the People, for a light of the gentiles. And I will preserve thee, and give thee for a Covenant of the People. Christ, God and Man, is all the Covenant: 1. Fundamentally, he is the original of the Covenant; the Covenant of grace takes i••s being and beginning from Christ; he is the covenant-maker, undertaker, manager, dispatcher, he doth every thing in the covenant; 2. Materially, the very substance of the covenant stands in this, I will be their God, and they shall be my People; now Christ he is both these in himself; he is God unto his People, and he is the People representatively unto God, and before God. 3. Equivalently; many branches or fruits of the Covenant are to be fulfilled to be∣lievers in their season, but as soon as ever they are Justified, Christ is said to be the Covenant, as a present pawn or earnest delivered into the hands of a man at the very instant of his justification; and this pawn is of equal value and worth with the whole Covenant when it is fulfilled to the uttermost. Thus Christ in every of these respects is the Covenant it self; he is very peace, and reconciliation it self, and this man shall be the Peace when the Assyrian shall come into our Land. As fire is hot for it self, and all other things hot for it,* 1.294 as they participate of it; so Christ is the Covenant it self, and all we are so far in Covenant to Christ, as we have any thing of Christ; want Christ, and want peace, and want the Covenant of grace.

2. Christ is the messenger of this Covenant. The Lord whom ye seek shall suddainly come to his Temple,* 1.295 even the messenger of the Covenant whom ye delight in. Christ tra∣vels with tydings between parties of the Covenant. 1. He reports of God to us, he commends his Father unto us,* 1.296 my Father is the husband man; and this is the Fa∣thers will which hath sent me, that of all which he hath given me, I shall lose no∣thing; and he commends himself to us, it became the Lord Jesus to commend him∣self, I am the bread of Life, I am the Light of the world, I am the Door, I am the good Shepherd. It is a wonderful thing how Christ is a broker, (as I may say) for Christ; wisdom cryeth out, she uttereth her voice in the streets; come, eat of my bread, and drink of my wine which I have mingled: Ministers cannot speak of Christ, and of his Father, as he can do himself. O my Soul to excite thy desires, come, and hear Christ, speak of Christ, and of his Father, and of Heaven, for he saw all.* 1.297 2. He reports of us to God; he commends us to his Father; O righteous Father the world hath not known thee, but I have known thee, and these have known that thou hast sent me. Christ gives a good report of the Saints in Heaven; the Father and the Son are speaking of him (as I may say) behind back, and surely a good report in heaven is of high esteem; Christ tells over Ephraim's prayers behind his back, I have surely heard Ephraim bemoaning himself thus,* 1.298 Thou hast chastised me, and I was chastised, as a Bullock unacustomed to the yoke, turn thou me and I shall be turned, thou art the Lord my God: and thereupon God resolves, Is Ephraim my dear Son? Is he a pleasant Child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Happy souls of whom Christ is telling good Tidings in heaven; for he is the Angel of the Covenant.

3. He is the witness of the covenant; he saw, and heard all,* 1.299 Behold I have given him for a witness to the people. And he is called the faithful witness. The Amen: The faithful and true witness. The covenant saith, The Son of man came to seek, and to save that which was lost; Amen, saith Christ, I can witness that to be true; the covenant saith, Christ dyed, and rose again for sinners; Amen saith Christ, I was dead, and behold I live for evermore; Amen.* 1.300 There's not any thing said in the covenant, but Christ is a witness to it; and therefore we read in the very end of the Bible, this Subscription (as I may call it) in relation to Christ: He which testifieth these things, saith, surely I come quickly. Amen.* 1.301

4. Christ is the Surety of the covenant.* 1.302 In as much as not without an oath he was made a Priest, — by so much was Jesus made a surety of a better Testament. The covenant of works had a promise, but because it was to be broken, and done away, it had no oath of God, as this hath; O doubting soul, thou sayest thy salvation is not sure, think on this Scripture, thou hast the oath of God for it; it is a sworn article of the covenant, Believe in the Lord Jesus, and thou shalt be Saved; and to this end is Christ a Surety. 1. Surety for God, he undertakes that God shall fulfil his part of the covenant, Fear not little flock,* 1.303 for it is your Fathers good pleasure to give you the Kingdom. And all that the Father giveth me,* 1.304 shall come to me, and him that cometh unto me, I will in no wise cast out. 2. Surety for us; and to this purpose he hath paid a ransome for us; and giveth a new heart to us; and he is inga∣ged to lose none of us. Those that thou gavest me I have kept, and none of them is lost.* 1.305

5. Christ is the Mediator of the covenant: the Apostle calls him Jesus, the Mediator of the new covenant: He hath something of God, as being true God; and some∣thing of man, as sharing with us of the nature of man; hence he is Mediator by office,* 1.306 and layeth his hands on both parties, as a dayes-man doth; and in this respect he is a friend, a reconciler, and a servant. 1. A friend to both parties, he hath Gods heart for man, to be gracious, and he hath mans heart for God to satisfie justice. 2. A reconciler of both parties; he brings down God to a treaty of peace, and he brings up man by a ran∣some paid, so that he may say unto both, Father come down to my brethren, my kindred and flesh; and thou my Sister and Spouse come up to my Father, and my Father, to my God, and thy God. 3. He is a servant to both parties, Behold my servant, saith God,* 1.307 my righteous servant. Yea, and our servant, He came not to be served, but to serve, and to give his life a ransome for many.

6. Christ is the Testator of the covenant: He dyed to this very end, that he might confirm the covenant, Where a Testament is,* 1.308 there must also of necessity be the death of the Testator, for a Testament is of force, after men are dead, otherwise it is of no strength at all, whiles the Testator liveth. Christ then must dye, and Christs blood must be shed, to seal the covenant of grace; it is not every blood, but Christs blood that must seal the everlasting covenant, Heb. 13.20. And his blood being shed, he is then rightly called the Testator of the covenant.

O what fewel is here to set our desires on flame? come soul, and bend thy desires towards Christ, as the Sun-flower towards the Sun, the Iron to the Loadstone, and the Loadstone to the Pole-star; yea, the nearer thou drawest towards Christ, the more and more do thou desire after Christ; true desires never determine or expire:* 1.309 He that thirsts let him thirst more (saith Bernard) and he that desires let him desire, yet more abundantly. Is there not cause? O what excellencies hast thou found in Christ? Poor soul, thou hast undone thy self by sin, there's but a step betwixt thee and damnation; but to save thy soul, Christ comes leaping on the Mountains, and skipping on the Hills; he enters into a covenant with God; he is the covenant, the Messenger of the cove∣nant, the Witness of the covenant, the Surety of the covenant, the Mediator of the covenant, the Testator of the covenant, the great business, the all in all in a covenant of grace; If David could say,* 1.310 My soul breaks for the longings that it hath to thy judgements at all times, how mayst thou say, My soul breaks for the longings that it hath to thy mercies, and my Jesus at all times? Oh I gaspe for grace, as the thirsty land for drops of rain; I thirst, I faint, I languish, I long for an hearty draught of the Fountain opened to the house of David, and to the inhabitants of Jerusalem. Oh that I could see Jesus flying through the midst of heaven, with the Covenant in his hand! Oh I long for that Angel of the Covenant; I long to see such another vision as John did, when he said, And I saw another Angel flie in the midst of Heaven, having the everlasting Gospel to Preach unto them that dwell upon the Earth. What? Is that Covenant in the hand of Christ?

and is my name written in that roll? Say Lord; Is my name written on the Heart of Christ? Oh! if I had the glory and possession of all the world, if I had ten thousand worlds, and ten thousand lives, I would lay them all down, to have this poor trembling soul of mine assured of this: Oh my thirst is insatiable, my bowels are hot within me, my desire after Jesus in reference to the Covenant is greedy as the grave, the coals thereof are coals of fire, which hath a most vehement flame.

SECT. IV. Of hoping in Jesus in that Respect.

WE must hope in Jesus carrying on the great work of our salvation in a way of Covenant; now what is hope but a good opinion of enjoying its object; indeed a good opinion is so necessary for hope, that it makes almost all its kinds and differences; as it is greater or lesser, so it causeth the strength or weak∣ness, the excess or defect of this passion, hope: This good opinion is that which renders hope either doubtful, or certain; if certain, it produceth confidence or presumption; presumption is nothing but an immoderate hope without a ground: but confidence is that assurance of the thing hoped for in some measure, as if we had it already in hand. Hence it is that we usually say we have great, and strong, and good hopes, when we would speak them assured; which hath occasioned some to define it thus: Hope is a certain grounded confidence that the desired good will come; not to insist on this; all the question is, Whether those promises contained in the Covenant of grace belong unto me? and what are the grounds and foundations on which my hope is built? If the grounds be weak, then hope is doubtful, or presumptuous; but if the grounds be right, then hope is right, and I may cast Anchor, and build upon it.

In the disquisition of these grounds, we shall only search into those qualifications, which the Scripture tells us they are qualified with, with whom the Lord enters into a Cove∣nant of grace; and these we shall reduce, 1. To the condition of the Covenant. 2. To the promise of the Covenant. As —

1. If thou art in Covenant with God, then hath God wrought in thee that condition of the Covenant,* 1.311 a true, and lively, and soul-saving, and justifying faith. Believe on the Lord Jesus, and thou shalt be saved. If thou believest, thou shalt be saved. The promise of life contained in the Covenant is made onely to believers; This is so sure a way of tryal,* 1.312 that the Apostle himself directs us thereunto, Examine your selves whether ye be in the Faith; Ay, But how shall I examine, for there are many preten∣ders to faith in these dayes? Why thus, 1. True faith will carry thee out of thy self into Christ,* 1.313 I live, yet not I, but Christ liveth in me; a faithful man hath not his life in himself, but in Christ Jesus: he hath his spiritual being in the Father, and in his Son Jesus Christ; he is joyned to the Lord, and is one Spirit; he seeth the Father in the Son, and the Son within himself, and also the Father within himself through the Son;* 1.314 Know ye not that Christ Jesus is in you, except ye be reprobates? Ye shall know me (saith Christ) that I am in the Father, and you in me, and I in you. By faith we enjoy the glory of union. The glory which thou hast given me, I have given them that they may be one even as we are one, I in them, and thou in me; though we have not the glory of equality, yet we have the glory of likeness; we are one with Christ, and one with the Father by faith in Christ.—2. True faith will carry thee beyond the world; a be∣liever looks on Christ over-coming the world for him, and so by that faith he over∣comes the world through him;* 1.315 This is the Victory that overcometh the world, even your faith: Hence it is that the Saints are said To be cloathed with the Sun, and to have the Moon under their feet; when through faith they are cloathed with The Son of Righteousness, the Lord Jesus; then they trample upon all sublunary things, as nothing worth in comparison of Christ. 3. True faith is ever accompanied with true love: if once by faith thou apprehendest Gods love, and Christs love to thee, thou canst not but love that God, and love that Christ who loved thee, and gave him∣self for thee;* 1.316 We love him, because he first loved us; he that loveth not God, hath not apprehended Gods love to him; if ever God in Christ be presented to thee for thy justification,* 1.317 it is such a lovely object, that thou canst not but love him; He that loveth not, knoweth not God, for God is love. 4. True faith purifies the heart, and purgeth

out sin; When God discovers this, that he will heal back-sliding, and love freely, and turn away his anger, then Ephraim shall say, What have I any more to do with Idols?* 1.318 if ever Christ reveal himself as the object of our Justification, he will be sure to present himself as the pattern of our Sanctification: the knowledge of Gods Goodness will make us in love with holiness; they shall fear and tremble, for all the goodness, and for all the prosperity,* 1.319 that I procure unto them, saith the Lord: The golden chain of Mercy let down from Hea∣ven, doth bind us faster to the service of our God. 5. Above all, observe the rise: true faith, if it be true, it is ever bottomed upon the sense and pain of a lost condition; spiri∣tual poverty is the nearest capacity of believing: this is faiths method, be condemned to be saved: be sick and be healed. Faith is a flower of Christ's own planting, but it grows in no Soul but onely on the margin and bank of the Lake of fire and brimstone; in regard there's none so fit for Christ and Heaven, as those who are self-sick, and self-condemned to Hell. They that be whole, need not a Physician (saith Christ) but they that are sick.* 1.320 This is a Foundation of Christ, that because the man is broken, and hath not bread, therefore he must be sold, and Christ must buy him, and take him home to his fire-side, and cloath him, and feed him there. I know Satan argues thus, Thou art not worthy of Christ, and therefore what hast thou to do with Christ? but Faith concludes otherwise, I am not worthy of Christ, I am out of measure sinful, I tremble at it, and I am sensible of it, and therefore ought I, and therefore must I come to Christ; this arguing is Gospel-logick, and the right method of a true and saving-faith: for what is faith, but the act of a sinner humbled, weary, laden, poor, and self-condemned? Oh take heed of their doctrine who make faith to act of some vile person never humbled, but applying with an immediate touch, his hot, boyling, and smoaking Lusts, to the bleeding blessed Wounds, and Death of Jesus Christ.

2. If thou art in Covenant with God, then hath God fulfilled in some part the pro∣mises of this Covenant to thy Soul: As —

1. Then hath God put the Law into thy inward parts, and writ it in thy heart: look as Indenture answers to Indenture, or as a face in the glass answers to a face, so the con∣formity of thy heart, and inwards to the Law of God; thou obeyest God's Will, and de∣lightest in that obedience; Thou sayest with David, I delight to do thy Will O God; yea,* 1.321 thy Law is within my Heart.

2. Thou hast a covenant-relation to God, and a covenant-interest in God; and thou art by covenant as one of the people of God. Christ hath thy soul, thy body, thy affections, thy love to the very uttermost; God hath a propriety, and a peculiarity in thee; thou art Christs by Marriage; thou hast past over thy self unto him to be his Jewel, his Spouse, his Diadem, his Crown, his Servant, his Child for ever.

3. Then art thou clearly taught to know the Lord; thou knowest him in another man∣ner than thou didst before; I will establish my Covenant with thee,* 1.322 and thou shalt know that I am the Lord. There is a double knowledge. 1. A speculative knowledge, and thus men may know much, but they are not affected according to the things they know. 2. A practical knowledge; and thus if we know the Lord, we shall see in him that excel∣lency and beauty, that our Hearts will be affectioned towards him, and we shall be able to say, that we love him with all our Heart, and with all our Soul, and with all our Strength.

4. Then hath God pardoned thy sins, and He will remember thy sins no more? But how should I be assured of that? Why thus, — 1. If thou hast sincerely con∣fessed, bewailed, and forsaken thy sins; Wash ye, make ye clean, put away the e∣vil of your doings from before mine Eyes, cease to do evil: — And presently it follows, come now, and let us reason together, saith the Lord;* 1.323 though your sins be as Scar∣let, they shall be as white as Snow, though they be red like crimson, they shall be as wooll.* 1.324 To the same purpose, Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have Mercy upon him; and to our God, for He will abundantly Pardon. 2. If thy heart, after many storms and troubles be calm∣ed, and quieted through saith in Christ; Being justified by faith, we have peace with God;* 1.325 What? hast thou peace with God? and hath God still'd thy soul with peace? this is an argument of thy sins pardon — 3. If thine Heart be singularly inflamed with the love of Christ; the Woman that Had many sins forgiven her by Christ,* 1.326 she loved him much. Upon that account she wept, and washed his feet with her tears, and so wiped them with the hairs of her head; she kissed his feet, and anointed them with Ointment, nothing was too good for Christ, who had forgiven her all her sins.—

4. If thy heart, and soul, and all that is within be singularly enlarged to praise God for his pardons;* 1.327 Bless the Lord, O my soul, and forget not all his benefits, who for∣giveth all thine iniquities. If thine heart feel his pardons, thy mouth will sing his praises; and hereby thou may'st be assured that God hath pardoned all thy sins.

Come now; are these, O my soul, the grounds of thy hopes? a lively faith in Jesus? an accomplishment in some measure of the promises of the Covenant? why, these are the fewel of hope; if this be thy case, act thy hope strongly on Christ, and on the covenant of grace; say not, hope is onely of things future, and therefore if I be already in covenant, What need I hope? For whether thou art in covenant or no, it is the main question here; nay, though it be granted that thou art in covenant, and that hope is swallowed up in the compleat presence of its object; yet it is not at all dimi∣nished, but rather encreased by a partial presence. As in massie bodies, though violent motion be weakest in the end, yet natural motions are ever swiftest towards the center: so in the hopes of men, though such as are violent and groundless, prove weaker and weaker, yet those that are stayed and natural (or rather gracious) are evermore stronger and stronger, till they procure the utmost presence and union of their object. The nearer we come to a fruition of a good, the more impatient we are to want it. O then hope in Jesus! draw on thy hope yet more and more in this Covenant of grace! be not content onely with an hope of expectation, but bring it on to an hope of confidence, or assurance; thou canst not fail if thou hangest thy hope on Jesus: Christ is not fastened as a loose nail, or as a broken rotten hedge in the covenant of grace; he is there As a nail in a sure place;* 1.328 and they shall hang on him all the glory of his Fathers house; the off-spring and the issue; all vessels of small quantity, from the vessels of cups, even to all the vessels of flaggons. Come soul, thou art a vessel of small quantity, hang all thy weight on Christ, he is a nail that cannot break.

SECT. V. Of Believing in Jesus in that Respect.

5. WE must believe on Jesus carrying on this great work of our salvation in a way of covenant. Many a time Satan comes and hurles in a temptation, What? Is it likely that God should enter into a covenant with thee? yea, sometimes he so rivets in this temptation, that he darkens all within, and there's no sight of comfort in the soul: O but now believe! now if ever is the season for faith to act; little evidence and much adherence speaks saith to purpose. We read of some who could stay themselves upon the Lord, whiles they walked in darkness upon the margin, and borders of a hundred deaths.* 1.329 David fears no evil, though he walked through the valley of the shadow of death; for his faith told him, that God was with him. Heman could say, thy wrath lieth hard upon me, thou hast afflicted me with all thy waves; sure he thought, God could do no more to drown him; not only a wave or two, but all Gods waves were on him, and over him; and yet he believes, Lord I have called daily upon thee. Hezekiahs comforts were at an hard pinch.* 1.330 Mine eyes fail with looking upwards: O Lord I am op∣pressed;* 1.331 yet praying argues believing, Lord undertake for me. Christs sense of com∣forts was ebbe and low, when he wept, and cryed, that he was forsaken of God; yet then his faith is doubled, as the cable of an Anchor is doubled when the storm is more than ordinary,* 1.332 my God, my God.

Poor soul! thou standest wondering at this great condescention of God; What? That God should enter into covenant with me? What? that God should make such great and preci∣ous promises with me? Surely these comforts, and these priviledges, are too high for me, or for any soul breathing. — It may be so; and yet be not discouraged, for God will magnifie his grace, and therefore he will do this great thing; all that thou hast to do, and all that God requires of thee, in this case, is onely to believe; indeed thou hast no part in Christ, no part in the covenant of grace, if thou wilt not believe; faith is the condition of the covenant of grace; and therefore either believe, or no covenant.

I know it is not easie to believe; nay, it is one of the hardest things under heaven to perswade a soul into faith: What? Will the great God of heaven make a Covenant with such a wretch as I am? I cannot believe it. Why, What's the matter? Ah my sins, my sins, my sins! God is a consuming fire against such, he cannot endure to behold iniquity: little hopes that ever God should enter into a covenant with me. But to help on, or to allure a soul in, consider, O thou soul, of these following passages.

1. Consider of the sweet and gracious nature of God: that which undoes broken hearts, and trembling souls, it is misconceivings of God: we have many times low, diminishing, ex enuating thoughts of Gods goodness; but we have large thoughts of his power and wrath: now to rectifie these misapprehensions, consider his name, and therein his nature, the Lord, the Lord, Merciful, and Gracious, Long-suffering, and abundant in Goodness, and Truth, keeping mercy for Thousands forgiving Iniquity, Transgressions, & Sins; and will by no means clear the guilty, visiting the Iniquity of the Fathers upon the Children, and upon the Childrens Children, unto the Third and Fourth Generation. O terrible Text!* 1.333 sayes the Soul, alas I am guilty of thousands of sins; and if this be his Name I am un∣done, woe to me and mine, unto the Third and Fourth Generation. But consider again, and in this description of God we shall find an Ocean of Mercy to a Drop of Wrath; a Sea of Oyl to an half drop of scalding Lead. For,—

1. God doth not begin, the Lord, the Lord, that will by no means clear the guilty; but, the Lord, the Lord, Merciful, and Gracious, Long-suffering; this is the first and greatest part of his Name; God is loath to speak in justice, and wrath; he keeps it to the last; m••rcy lies uppermost in Gods heart; if the sentence must come, it shall be the last day of the Assize.

2 Many words are used to speak his goodness: Merciful, Gracious, Long-suffering and abundant in Goodness, keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin; here be six several phrases, to shew the Riches of his Goodness, but when he speaks his wrath, what haste makes he over it? there's only two expressions of that; it was a Theam he took no delight in; Judgment is his Work, his strange Work;* 1.334 for he doth not afflict willingly nor grieve the Children of Men.

3. There's a difference in the expression; when God speaks of mercy,* 1.335 he expresseth it thus, abundant in Mercy; keeping Mercy for Thousands. But in visiting sins, it is not to thousands, but only to the Third or Fourth Generation. Surely Mercy rejoyceth against Judgment. God would shew Mercy to Thousands,* 1.336 rather than he would destroy three or four.

4. What if by no means God will clear the guilty? stubbornly guilty? yet never will he destroy humble souls that lye at his feet, and are willing to have mercy on his easie terms. How shall I give thee up Ephraim, how shall I deliver thee O Israel?* 1.337 how shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together, I will not execute the fierceness of Mine anger, I will not destroy Ephraim, for I am God and not Man, the Holy One in the middest of ••••ee; O my soul! why standest thou at a distance with God? Why dost thou fancy a Lion in the way? O b••lieve in God, believe in Jesus! and believe thy portion in this Covenant of grace! have sweet and delightful thoughts of Gods nature, and thou wilt not, thou canst not sly from him: some are of opinion that a soul may fetch more encou∣ragements to believe, from the consideration of Gods gracious and merciful nature, than from the promise it self.

2. Consider of the sweet and gracious nature of Jesus Christ: our thoughts of God are necessarily more strange than of Jesus Christ, because of our infinite distance from the Godhead; but in Christ, God is come down into our nature, and so infinite goodness, and mercy is incarnate; art thou afraid, O my soul, at his name Jah, and Je∣hovah! O remember his name is Emanuel; the Lyon is here disrobed of his garment of terrour; his rough hair is turned into a soft wooll; see thy God disrobed of his terrible Majesty, see thy God is a man, and thy Judg is a Brother; mince Jehovah with Jesus, and the Serpent wi••l be a rod; O that Balsamy name, Jesus; that name that founds healing for every wound, settlement for every distraction, comfort for every sorrow: but here's the misery, souls in distress had rather be poring on hell than heaven; rather frighting themselves with the terrours of justice, than staying themselves with the fl••ggons of Mercy. O my soul, how canst thou more contradict the nature of Christ, and the Gospel-description of Christ, than to think him a destroyer of men? b••t wherein appears the gracious nature of Christ? I answer, in his being incarnate, O how could Jesus have manifested more willingness to save, than that the God-head should condescend to assume our nature? surely this is ten thousand times more condescention, than for the greatest King to become a sly, or a toad, to save such crea∣tures as toads and flyes. 2. In his tender dealing with all sorts of sinners, he professed th t he came into the world, not to condemn the world, but that the world through him might be saved. He wept over Jerusalem, saying, O Jerusalem, Je••usalem,* 1.338 how

oft would I have gathered thee as an Hen gathereth her chickens under her wings? but ye would not. I would, but ye would not And when his Disciples would have had fire come down from Heaven to consume tho••e that refused him, he reproves them, and tells them, they know not of what spirits they were of. 3. In his care of his own; not caring what he suffered, so they might be saved. Alas, alas, that the Lord Jesus should pass through a life of misery, to a death more miserable, to manifest openly to the world the abun∣dance of his love; and yet that any soul should suspect him of cruelty, or unwillingness to shew mercy! Ah my soul, believe; never cry out, my sins, my sins, my sins; there is a gracious nature and inclination in Jesus Christ to pardon all.

3. Consider of that office of saving, and shewing mercy, which Christ hath set up; this is more than meerly a gracious inclination; Christ hath undertaken and set up an office to seek, and to save that which was lost; to bring home straying Souls to his Father, to be the great Peace-maker between God and Man, to reconcile God to man, and man to God, and so to be the Head and Husband of his People. Is not here a world of encouragement to believe in Jesus? what? to consider him as one who hath made it his office to heal, and relieve, and to restore, and to reconcile? Among Merchants I remember they have an office of security, that if you dare not adven∣ture on Seas, yet there you may be ensured, if you will but put in at that Office: in this manner Christ hath constituted and assumed the office of being a Mediator, the Redeemer, and the Saviour of men; he hath erected, and set up on purpose an office of meer love, and tender compassion, for the relief of all poor distressed sin∣ners: if they dare not venture otherwise, yet let them put in at this office. O what jealous hearts have we that will not trust Christ, that will not take the word of Christ without an office of security? surely Christ never so carried himself to any soul, that it need be jealous of his love and faithfulndess, yet this dear husband meets with many a jealous spouse: O my soul take heed of this! Satan hath no greater design upon thee than to perswade thee to entertain hard thoughts of Christ: believe! never say God will not take thee into Covenant, for to this purpose he hath erected an office to save and have mercy.

Consider of those tenders and offers of Christ, those intreaties and beseechings to accept of Christ, which are made in the Gospel. What is the Gospel? or what is the sum of all the Gospel, but this? O take Christ, and life in Christ, that thou may'st be saved: what mean these free offers, Ho every one that thirsteth come to the waters, and whosoever will, let him take of the Waters of Life freely: and God so loved the world that he gave his only begotten Son, &c. God is the first suitor and solicitor, he first prayes the Soul to take Christ. Hark at the door! who is it that knocks there? who is it that calls now,* 1.339 even now? open unto me my Sister, my Love, my Dove, my Ʋnde∣filed, for my head is filled with dew, and my locks with the drops of the night? See him through the windows, this can be none but Christ: his sweet language of Sister, Love, and Dove, bespeaks him Christ; his suffering language, that his head is filled with dew, and his locks wih the drops of the Night? bespeaks him Christ; But harken the motion he makes to thy Soul; Soul! consider what price I have given to save thee; this my body was crucified, my hands and feet nailed, my heart pierced, and through anguish I was forced to cry, my soul is heavy, heavy unto death, and now what remains for thee but onely to believe? See all things ready on my part, remission, justification, sanctification, salvation; I will be thy God and thou shalt be of the number of my People; I offer now my self and merits, and benefits flowing there-from, and I intreat thee accept of this offer. O take Christ, and Life, and Salvation in Christ What is this the voice of my beloved? are these the intreaties of Jesus? and O my soul, wilt thou not believe? wilt thou not accept of this Gracious offer of Christ? O consider who is this that proclaimeth, inviteth, beseecheth? if a poor man should offer thee moun∣tains of gold thou mightest doubt of performance, because he is not of that Power; if a covetous rich man should offer thee thousands of silver, thou mightest doubt of performance, because it is contrary to his nature; but Christ is neither poor, nor covetous; as he is able, so his Name is gracious, and his nature is to be faithful in performance; his Covenant is sealed with his blood, and confirmed by his oath, that all shall have pardon that will but come in, and believe: O then let these words of Christ (whose lips like lillies are dropping down pure myrrhe) prevail with thy soul, say Amen to his offer, I believe, Lord help my unbelief.

5. Consider of those Commands of Christ, which notwithstanding all thy excuses and pretences, he fastens on thee to believe: And this is his Commandment, that we should believe on the name of his Son Jesus Christ. Surely this Command should infinitely out∣weigh and prevail against all other Countermands of Flesh and Blood, of Satan, Na∣ture, Reason, Sense, and all the World. Why this Command is thy very ground and warrant, against which the very Gates of Hell can never possibly prevail: when Abra∣ham had a command too kill his own only dear Son, with his own hand, though it was matter of as great grief as could possibly pierce his heart; yet he would readily and willingly submit to it; how much more shouldst thou obey, when God commands no more, but that thou shouldest belive on the name of his Son Jesus Christ? There's no evil in this Command; no, no, it comprehends in it all good Imaginable; have Christ, and thou hast with him the excellency and variety of all blessings both of heaven and earth; have Christ, and thou hast with him a discharge of all those endless and easless torments of Hell; have Christ, and thou hast with him the glorious Deity it self, to be enjoyed through him to all Eternity. O then believe in Jesus! suffer not the Devils cavils, and the groundless exceptions of thine own heart to prevail with thee against the direct Com∣mandment of Almighty God.

6. Consider of these Messages of Christ, which he daily sends by the hands of his Gos∣pel-Ministers. Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs stead, be ye Reconciled unto God. What a wonder is here!* 1.340 Would not an earthly Prince disdain and hold it in foul scorn to send unto his inferiour re∣bellious slaves for reconcilement? It is otherwise with Christ; he is content to put up at our hands all indignities and affronts; he is glad to sue to us first, and to send his Am∣bassadors day after day, beseeching us to be reconciled unto him: O incomprehensible depth of unspeakable Mercy, and Incouragement to come to Christ! That I may digress a little, say thou that readest, wilt thou take Christ to thy Bridegroom, and forsake all others? This is the Message which God hath bid me (unworthy Ambassadour) to deli∣ver to thee: the Lord Jesus expects an answer from thee; and I should be glad at heart to return a fit answer to him that sent me; say then, dost thou like well of the Match? wilt thou have Christ for thy Husband? wilt thou enter into Covenant with him? wilt thou surrender up thy Soul to thy God? wilt thou rely on Christ, and apply Christs merits particularly to thy self? wilt thou believe? for that is it I mean by taking, and receiving, and marrying of Christ: Oh happy if I could but Joyn Christ and thy Soul to∣gether this day! Oh happy thou, if thou wouldst this day be perswaded by a poor Am∣bassadour of Christ! Blame me not if I am an importunate Messenger; if ever I hear from thee, let me hear some good News, that I may return it to Heaven, and give God the Glory. Come, say on; art thou willing to have Christ? wouldst thou have thy name enrolled in the Covenant of Grace? shall God be thy God, and Christ thy Christ? wilt thou have the Person of Christ, and all those priviledges flowing from the Blood of Christ? sure thou art willing, art thou not? stay then; thou must take Christ on these terms; thou must believe on him (i e.) Thou must take him as thy Saviour and Lord, thou must take him, and forsake all others for him. This is the true Faith, the condition of the Covenant: O believe in Jesus, and the Match is made, the hands are struck, the Co∣venant established, and all doubts removed.

SECT. VI. Of loving Jesus in that respect.

6 WE must love Jesus, as carrying on this great work of our Salvation in a way of Covenant. I know Love is reckoned as the first and fundamental Passion of all the rest; some call it the first springing and out-going affection of the Soul; and therefore I might have put it in the first place, before Hope or Desire; but I chuse ra∣ther to place it in this Method, as (me thinks) most agreeing (if not to the order of Nature, yet) to the Spiritual workings, as they appear in my Soul. When a Good is propounded' first I desire, and then I hope, and then I believe, and then I love. And some describing this spiritual love, they tell me, it is an holy disposition of the heart,* 1.341 arising from Faith. But to let these niceties pass for a Spiders web (curious, but thin) certain it is that I cannot believe all these transactions of God, by Christ in a Covenant-way for me, but I must needs love that God, & love that Christ who hath thus firstly & freely loved my soul;

go on then O my Soul, put fire to the harth, blow on thy little spark, set before thee God's Love, and thou canst not but love; and therein Consider, 1. The Time. 2. The Properties. 3. The Effects of Gods love. 1. For The Time; He Loved thee before the World was made: hast thou not heard? and wilt thou ever forget it? were not those ancient Loves from all eternity admirable, astonishing, ravishing Loves? 2, He Loved thee in the very beginning of the world: was not the promise expressed to Adam in∣tended for thee? as thou sinnedst in his loins, so didst thou in his loins receive the Pro∣mise, It shall bruise thy head: And not long after, when God established his Covenant with Abraham and his Seed, wast not thou one of that Seed of Abraham? If ye are Christs,* 1.342 then are ye Abrahams Seed, and heirs according to the Promise. 3. He loves thee now more especially, not only with a Love of benevolence, as before; but with a love of complacency: not only hath he struck Covenant with Christ, with Adam, with Abraham in thy behalf, but particularly and personally with thy self; and O what Love is this? If a woman lately conceiving, love her future fruit; how much more doth she love it when it is born and embraced in her Arms? So if God loved thee before thou hadst a being, yea before the world or any Creature in it had a being, how much more now? O the height, and depth, and length and breadth of this immeasurable Love! O my Soul, I cannot express the Loves of God in Christ to thee; I do but draw the Picture of the Son with a coal, when I endeavour to express Gods love in Christ.

2. For the properties of this Love: 1. Gods Love to thee is an eternal Love. He was thinking in his eternity of thee in this manner, At such a time there shall be such. Man and such a Woman living on the earth: in the last times such a one (I mean thou that readest, if thou believest) and to that Soul I will reveal my self, and communicate my loves; to that soul I will offer Christ, and give it the hand of Christ to lay hold on Christ; and to that purpose now I write down the Name in the Book of Life, and none shall be able to blot it out again. Oh eternal Love! Oh the blessed transactions between the Father and the Son, from all eternity to manifest his Love to thy very Soul!

2. Gods love to thee is a choice Love; it is an elective, separating Love: when he passed by and left many thousands,* 1.343 then, even then he sets his heart on thee: Was not Esau Jacobs brother? saith God, yet I loved Jacob, and hated Esau. So, wert not thou such an ones Brother, or such an ones Sister that remained wicked and ungodly? wert not thou of such a Family; whereas many, or some are passed by, yet God hath loved thee, and pitched his Love on thee: Surely this is choice Love.

* 1.3443. Gods Love to thee is a free Love: I will love them freely, saith God, And the Lord did not set his Love upon you, and chuse you, because ye were more in number than any people, — but because the Lord loved you; there can be no other reason why the Lord loved thee, but because he loved thee. We use to say, this is a womans reason, I will do it because I will do it; but here we find it is Gods reason, though it may seem strange arguing; yet Moses can go no higher, he loved thee, why? because he loved thee.

Gods love to thee is the Love of all relations: look what a friends Love is to a friend, or what a Fathers Love is towards a Child, or what an Husbands Love is towards a Wife; such is Gods Love to thee; thou art his Friend, his Son, his Daughter, his Spouse; and God is thy All in All.

3. For the Effects of his Love: 1. God so Loves thee, as that he hath entered into a Covenant with thee. O what a Love is this? tell me, O my soul, is there not an infi∣nite disparity betwixt God and thee? He is God above, and thou art a Worm below: He is the High and lofty one that inhabiteth eternity, whose Name is Holy: and thou art less than the least of all the Mercies of God: O wonder at such a condescention! that such a Potter, and such a Former of things should come on terms of bargaining with such clay as is guilty before him! Had we the tongues of Men and Angels, we could never express it!

God so loves thee, as that in the Covenant he gives thee all his Promises? Indeed what is the Covenant but an accumulation, or heap of Promises? As a cluster of stars makes a Constellation; so as a mass of promises concurreth in the Covenant of Grace; where-ever Christ is, clusters of divine promises grow out of him; as the motes, rayes and beames are from the Sun. I shall instance in some few. As, —

1. God in the Covenant gives the world. All is yours, whether Paul, or Apollo, or Cephas or the World,* 1.345 1 Cor. 3.22. First seek the Kingdom of God, and his righteous∣ness, and all these things shall be added unto you. These temporary blessings are a part of the Covenant which God hath made to his People; It is he that giveth thee Power to

get wealth, that he may establish his Covenant which he sware unto thy Fathers. Others,* 1.346 I know, may have the World, but they have it not by a Covenant-right; it may be thou hast but a little, a very little of the world; well, but thou hast it by a Covenant-right, and so it is an earnest of all the rest.

2. As God in the Covenant gives thee the world, so in comparison of thee and his other Saints, he cares not what becomes of all the world. I loved thee, saith God,* 1.347 there∣fore will I give men for thee, and people for thy Life: If the case be so, that it cannot be well with thee, but great evils must come upon others, kindred, people and nations, I do not so much care for them, saith God, my heart is on thee, so as in Comparison of thee, I care not what becomes of all the world: O the love of God to his Saints!

3. God in the Covenant pardons thy sins; this is another fruit of Gods love: Ʋnto him that loved us, and washed us from our sins by his own blood;* 1.348 it cost him dear to pardon our sins; even the heart-blood of Christ: such were the transactions betwixt God and Christ: if thou wilt take upon thee to deliver souls from sin (saith God to his Son) thou must come thy self, and be made a Curse for their Sin: Well (saith Christ) thy will be done in it; though I lose my Life, though it cost me the best blood in my heart, yet let me deliver them from sin: This exceedingly heightens Christs Love, that he should fore∣see thy sin, and that yet he should Love. Many times we set our Love on some outward unthankful Creatures, and we say, could I but have foreseen this untowardness, they should never have had my Love: but now the Lord did foresee all thy sins, and all thy ill requitals for love, and yet it did not once hinder his love towards thee, but he puts this in the Covenant, I will forgive their Iniquities, and remember their sins no more.* 1.349

4. God in the Covenant gives thee Holiness and Sanctification. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols will I cleanse you: this Holiness is our excellency in the eyes of Men and Angels: this is the Crown and Diadem upon the heads of Saints: whence David calls them by the name of excellent ones. Holiness is a Spirit of Glory, 1 Pet. 4.14. it is the delight of God:* 1.350 as a Father delights himself in seeing his own Image in his Children, so God delights him∣self in the Holiness of his Saints: God loved them before with a love of benevolence and good-will, but now he loves them with a love of complacency:* 1.351 The Lord takes pleasure in those that fear him; the Lord takes pleasure in his People. Holiness is the very Essence of God, the Divine Nature of God: O what is this, that God should put his own na∣ture into thee? You are partakers of the Divine Nature. O what a love is this that God should put his own Life into thee? that he should enable thee to live the very same life that he himself lives? remember that piece of the Covenant, I will put my Law into their inward parts, and write it in their hearts.

5. God in the Covenant gives thee the knowledg of himself: it may be thou knew∣est him before: but 'tis another kind of knowledg that God now gives thee than thou hadst before. When God teaches the Soul to know him, it looks on God with another eye: it sees now another beauty in God than ever it saw before: for all that knowledg that it had before, bred not love: only Covenant-knowledg of God works in the Soul a true Love of God. But how doth this Covenant-knowledg work this Love? I shall tell you my own experiences: I go through all the Virtues, Graces and Excellencies that are most amiable: and I look in the Scriptures, and there I find them in God alone: if ever I saw any excellency in any man, or in any Creature, I think with my self, there is more in God that made that Creature: He that made the Eye, shall not he see? And so he that made that Loveliness, is not he Lovely? Now when by these Mediums I have presented God thus lovely to my Soul, then I begin to feel my heart to warm. As when I conceive such an Idea of a man, that he is of such a carriage, behaviour, disposition, that he hath a mind thus, and thus framed, qualified and beautified, why then I love him; so when I apprehend the Lord aright, when I observe him as he is described in his Word; when I observe his doings, and consider his workings, and learn from all these together a right Idaea, opinion or apprehension of him, then my will follows my under∣standing, and my affections follow them both; and I come to love God, and to delight in God. O here's a sweet knowledg! surely it was God's Love in Christ to put this blessed Article into the Covenant of grace; They shall all know me from the least of them unto the greatest of them, saith the Lord.

6. God in the Covenant of grace gives thee his Son.* 1.352 God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever∣lasting life. Nay more, as God hath given thee his Son, so he hath given thee

himself. O my Soul, wouldest thou not think it a marvellous love, if God should say to thee, Come Soul, I Will give thee all the World for thy Portion; or that I may give thee a testimony that I love thee, I will make another world for thy sake, and I will make thee Em∣perour of that world also. Surely thou wouldst say, God loves me dearly; ay but in that God hath given thee his Son, and given thee himself, this is a greater degree of Love. Christi••ns! stand amazed; Oh what love is this to the Children of men! Oh that we should live to have our ears filled with this sound from Heaven! I will be a God to thee and to thy Seed after thee, I am the Lord thy God; I will be their God, and they shall be my Peo∣ple. O my Soul, where hast thou been? rouze up, and recollect, and set before thee all these passages of Gods Love in Christ; are not these strong atractives to gain thy love; what wilt thou do? canst thou chuse to love the Lord thy God? shall not all this love of God in Christ to thee constrain thy love? It is the expression of the Apostle, The Love of God constrains us:* 1.353 God in Christ is the very Element of Love, and whither should Love go but to the Element? Air goes to Air, and Earth to Earth, and all the Rivers to the Sea:* 1.354 every Element will to its proper place: Now God is Love, and whither should thy Love be carried, but to this Ocean, or Sea of Love? Come my Beloved (said the Spouse to Christ) let us get up early to the vineyards,* 1.355 let us see if the Vines flourish, whe∣ther the tender grapes appear; there will I give thee my Loves: The flourishing of the Vine, and the appearing of the tender grapes are the fruits of the graces of God in the Assemblies of his Saints; now wheresoever things appear, whether in Assemblies, or in secret Ordinances, then and there (saith the Bride) will I give thee my Loves; when thou comest to the Word, Prayer, Meditation, be sure of this, to give Christ thy Love: What? doth Christ manifest his presence there? is there any abounding of his graces there? O let thy Love abound: by how much more thou feelest Gods Love towards thee, by so much more do thou love thy God again: many sins being forgiven, how shouldst thou but Love much?

SECT. VII. Of joying in Jesus in that respect.

WE must joy in Jesus as carrying on the great work of our Salvation in a way of Covenant. I know our joy here is but in part; such is the excellency of Spiritual joy, that it is reserved for Heaven; God will not permit it to be pure and per∣fect here below: and yet such as it is (though mingled with cares and pains) it is a bles∣sed duty; it is the light of our souls: and were it quite taken away, our lives would be nothing but Horrour and Confusion: O my Soul, if thou didst not hope to encoun∣ter joy in all thy Acts, thou wouldst remain languishing and immoveable, thou wouldst be without action and vigour, thou wouldst speak no more of Jesus, or of a Covenant of grace, or of God, or Christ, or Life, or glory. — Well then go on O my Soul, and joy in Jesus; if thou lovest him, what should hinder thy rejoycing in him? It is a Maxime, that as Love Proceeds, so if there be nothing that retaines the Appetite, it alwayes goes from Love to Joy. One motion of the Appetite towards good is to be united to it, and the next Appetite towards good is to enjoy it: now Love consists in union, and joy in fruition; for what is fruition, but a joy that we find in the possession of that thing we love? Much ado there is amongst Philosophers concerning the differences of Love and Joy. Some give it thus; As is the motion of fluid Bodies which run towards their Center, and think to find their rest there; but being there, they stop not, and therefore they return, and scatter themselves on themselves, they swell and overflow: So in the passion of Love, the Appetite runs to the beloved Object, and unites it self to it, and yet its motion ends not there; for by this passion of joy, it re∣turns the same way; again it scatters it self on it self, and overflows those Powers which are nearest to it; by this effusion the soul doubles on the Image of the good it hath re∣ceived, and so it thinks to possess it more; it distills it self into that faculty, which first acquainted it with the knowledg of the Object, and by that means it makes all the parts of the Soul concur to the possession of it. Hence they say, That joy is an effusion of the Appetite, whereby the Soul spreads it self on what is good, to possess it the more perfectly.

But not to stay in the inquiry of its Nature, O my Soul, be thou in the exercise of this Joy; Is there not cause? come see, and own thy Blessedness; take notice of the great things the Lord hath done for thee. As,— 1. He hath made a Covenant with

thee of temporal mercies; thou hast all thou hast by free-holding of Covenant-Grace: thy Bread is by Covenant, thy sleep is by Covenant, thy safety from Sword is by the Covenant, the very tilling of thy Land is by a Covenant of Grace, Ezek. 36.34. O how sweet is this? Every Crum is from Christ, and by virtue of a Covenant of Grace.

2. He hath made a Covenant with thee, of spiritual mercies; even a Covenant of Peace, and Grace, and Blessing, and Life for evermore; God is become thy God, he is all things to thee; he hath forgiven thy sins, he hath given thee his Spirit, to lead thee, to sanctifie thee, to uphold thee in that state wherein thou standest; and at last he will bring thee to a full enjoyment of himself in Glory, where thou shalt bless him, and rejoyce before him with joy unspeakable and full of glory. O pluck up thy heart, lift up thy head, strengthen the weak hands and the feeble knees; serve the Lord with gladness and joyfulness of Spirit, considering the day of thy Salvation draweth nigh. Write it in Letters of Gold, that thy God is in Covenant with thee, to love thee, to bless thee, and to save thee. Yet a little while, and he that shall come will come, and receive thee to him∣self, and then thou shalt fully know what it is to have God to be thy God, or to be in Covenant with God. I know these Objects rejoyce not every heart; a man out of Co∣venant, if he look on God, he is a consuming fire: if on the Law, it is a Sentence of Condemnation; if on the Earth, it brings forth Thorns by reason of sins; if on Hea∣ven, the Gate is shut; if on the Signes in Heaven, Fire, Meteors, Thunder, strike in him a terrour. But O my Soul, this is not thy case: a Man in Covenant with God, looks on these things with another eye; if he look on God, he saith, This is my Fa∣ther; if on Christ, this is my elder Brother; if on Angels, these are my Keepers; if on Heaven, this is my House; if on the Signes of Heaven, Fire, Meteors, Thun∣der, these are but the effects of my Fathers Power; if on the Law, the Son of God hath fulfilled it for me; if on Prosperity, God hath yet better things for me in store; if on Adversity, Jesus Christ hath suffered much more for me than this; if on the De∣vil, Death, and Hell, he saith with the Apostle, O Death! where is thy Sting?* 1.356 O Grave! where is thy Victory? Come poor soul, is it not thus with thee? what? art thou in Covenant with God, or art thou not? If yet thou doubtest, review thy grounds of hope, and leave not there, till thou comest up to some measure of assurance: but if thou art perswaded of thy Interest, O then rejoyce therein; is it not a Gospel-duty to rejoyce in the Lord, and again to rejoyce? The Lord is delighted in thy delights:* 1.357 he would fain have it thy constant frame and daily business to live in joy, and to be alwayes de∣lighting thy self in him.

This one Promise, I am the Lord thy God, is enough to cause thy appetite to run to it, and to unite it self to it by Love; and to scatter it self on it, and to overflow those pow∣ers of the Soul that are nearest to it, that every part of the Soul may concur to the pos∣session of it. Bless the Lord, O my Soul (saith David) and all that is within me bless his holy Name. So rejoyce in the Lord, O my Soul, and all that is within me, rejoyce in the Name of God. This is true joy, when the soul unites it self to the good possessed in all its parts: And was there ever such an object of true joy as this? Heark, as if Hea∣ven opened, and the voice came from God in Heaven; I will be a God to thee, and to thy Seed after thee: I am the Lord thy God; and I will be thy God. What? doth not thy heart leap in thy bosom at this sound? John the Baptist leaped in his mothers womb for joy, at the sound of Maries Voice; and doth not thy soul spring within thee at this voice of God? O wonder! some can delight themselves in sin; and is not God better than sin? Others more refined, and indeed sanctified, can delight themselves in remission of Sin, in Grace, Pardon, Holiness, Fore-thoughts of Heaven; how exceedingly have some gracious hearts been ravished with such thoughts? But is not God, the objective happiness, the Fountain-blessedness, more rejoycing than all these? Why? Dear soul if there be in thee any rejoycing faculty, now awake, and stir it up; it is the Lord thy God whom thou art to rejoyce in; it is he whom the glorious spirits joy in: it is he who is the top of Heavens joy, their exceeding joy: and it is he who is thy God as well as their God. Enough! enough! or if this be not enough, hear thy Duty as the Lord commands thee: Rejoyce in the Lord, Phil. 3.1.* 1.358 Be glad ye Children of Zion, and re∣joyce in the Lord your God, Joel 2.23.* 1.359 Rejoyce in the Lord all ye Righteous, for praise is comely for the upright, Psal. 33.1.* 1.360 Rejoyce in the Lord ye Righteous, and give thanks at the remembrance of his holiness, Psal. 97.12.* 1.361 Let all those that put their trust in thee rejoyce, let th••m ever shout for joy, because thou defendest them; let them also that love thy Name be joyful in thee, Psal. 5.11.* 1.362 Let the Righteous be glad, let them rejoyce before

God, yea let them exceedingly rejoyce, Psal. 68.3.* 1.363 Glory ye in his holy Name, let the heart of them rejoyce that seek the Lord, Psal. 105.3.* 1.364 Let Israel rejoyce in him that made him, let the Children of Zion be joyful in their King, Psal. 149.3.* 1.365 Be glad in the Lord, and rejoyce O ye Righteous, and shout for joy all ye that are upright in heart, Psal. 23.11.* 1.366 O what pressing Commands are these?

SECT. VIII. Of calling on Jesus in that respect.

1. WE must call on Jesus, or on God the Father in and through Jesus in reference to this gracious Covenant: Now this calling on God containes Prayer and Praise.

* 1.3671. We must pray: we must use Arguments of Faith challenging God, Turn thou me, and I shall be turned: Why? for thou art the Lord my God. This Covenant is the ground on which all Prayers must be bottomed; the Covenant we know contains all the Pro∣mises, and what is Prayer but Promises turned into Petitions? Thus prayed the Pro∣phet Jeremy,* 1.368 Do not abhor us for thy Names sake, do not disgrace the Throne of thy Glory, remember, break not thy Covenant with us.—VVhy? Art not thou he the Lord our God? And thus prayed the Prophet Isaiah,* 1.369 Be not wroth very sore, neither remember iniquity for ever, behold we beseech thee; and why so? we ar•• all thy Poople: q. d. Every one doth for its own: the Prince for his People, the Father for his Children, and the Shepherd for his Sheep: and will not God do for his own in covenant with him? Be thy soul in the saddest desertion, yet come and spread the Covenant before God: A Soul in the great∣est depth, swimming on this Covenant of Grace, it keeps it from sinking; whence Christ in his blackest, saddest hour, prayed thus, My God, my God, why hast thou forsaken me? Be thy Soul in trouble for sin and prevailing corruption: yet go to God, and plead his Promise and Covenant: say as Johoshaphat, Lord, I am so born down by the power of my sin, that I know not what to do, only mine eyes are unto thee; O do thou subdue mine ini∣quities. Be thy soul troubled for want of strength to do this or that duty; yet go to God and Christ in the Covenant of Grace, and say, Lord thou knowest I have no strength of my self, I am a barren Wilderness, but thou hast entred into a Covenant of Grace with me, that thou wilt put thy Law into my inward parts, thou wilt cause me to keep thy judgments, and do them. Ezek. 36.27.* 1.370 As sometimes thou saidst to Gideon; I have sent thee, there∣fore I will be with thee, Judg. 6.16.* 1.371 Many are apt to set upon their duties in their own strength; but Oh my soul, look thou to the promise of Grace, and of the Spirit, and put them in suit, and alledge them unto Christ. Many are apt to work out their sanctifica∣tions by their VVatchfulness, Resolutions, Vows, Promises made unto God; but alas, were there not more help in Gods Promises which he makes to us, than in our Promises which we make to him, we might lie in our pollutions for ever. O here's the way; in every want, or strait, or necessity, fly to God and Christ, saying, Thou art our Father, and we are thy People, O break not thy Covenant with us. I confess strong expressions and af∣fections are good in Prayer, but surely strength of Faith in the Covenant of God is the greatest strength of our Prayer.

Here it may be some Soul will object,* 1.372 O if I were assured that I were in Covenant with God, thus would I pray: but alas, I am a Stranger, an Alien, and so have been to this very day, I have no part in the Covenant.

I Answer,* 1.373 If thou art not actually in Covenant, yet thou may'st be in Covenant in re∣spect of Gods purpose and gracious intention. Howsoever, to encourage all to seek un∣to God, consider these Particulars.—

1. The Freeness of the Promise in this Covenant of Grace; Come and buy Wine with∣out Money or Money-worth,* 1.374 come, and drink of the Waters of Life freely.

2. The extent of the Promise in this Covenant of Grace: I will pour out my Spirit upon all flesh; hence the Gospel is compared to a Feast, and God invites universally: As many as you find,* 1.375 bid to the Marriage. As persons are in estate, so they invite, and so they feast: now Christ is a great King over all the Earth; he hath one House that will hold all; he hath one Table that will hold all: yea, he hath one Dish that will serve all; and answerably he invites all: Ho every one that thirsteth.

3. The forwardness of Christ, that gives to every one that asketh, according to his Promise.* 1.376 Hadst thou but asked (said Christ to the Samaritan VVoman) I would have gi∣ven

thee living water. Mark here the occasion of Christ's, words; Christ being weary and thirsty by reason of his Journey, he asked of the Woman a Cup of water to drink; no great matter; he asks but a Cup of water, and the Woman stands at the Well-side where was water enough; yet she gives not, but stands wondering that he being a Jew should ask water of her that was a Samaritan; well, saith Christ, thou deniest me a Cup of cold water, being weary and thirsty, but hadst thou asked of me, I would have given thee water of Life. Wonderful! Christ is more ready to give water of Life, the very Spirit of God, to a poor sinnner, than we are to give a cup of common water to a thirsty Soul. Go then, thou that hast denied the least mercy and kindness to Christ in any of his Mem∣bers, yet seek Grace from him, O look up unto Jesus! ask his Spirit, intreat him to make thy heart new within thee; plead the promise of his Covenant, and wait in hope.

2 We must praise: 1. If we would have the blessing, let us seek it with the same mind that God offers it (i.e.) with a purpose and desire to have Grace exalted; thus Mo∣ses sought pardon to this very end, that his mercy might appear; If thou wilt pardon their sin, thy mercy shall appear] and we shall be thankful unto thee for it;* 1.377 so the words are made out by expositros, which in the text are either passionately or modestly sus∣pended. These are prevailing requests with God, when we plead for the Glorifying of his own Grace. Father, Glorifie thy Name, said Christ; and presently there comes a voice out of the Cloud, I have Glorified it, and I will Glorifie it again.* 1.378 2. If we have the blessing already, then be sure to ascribe the Glory unto him, that hath made good his promise unto us: who is a God like unto thee,* 1.379 who passest by the transgressions of the rem∣nant of thy Heritage? We should make the praise of his grace to ring through the world, that Heaven and Earth might take notice of it, and wonder at the grace that hath been shewed us. I will mention the loving kindness of the Lord,* 1.380 and the Praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the House of Israel, which he hath bestowed on them, according to his Mercies, and according to the multitude of his loving Kindnesses. See how the Prophet mentions the kindnesses, the loving kindnesses, the multitude of his loving kindnesses; the goodness, and the great goodness of God; he could hardly get off it; he would have God and Grace to have all the Glory: O my Soul, hath God entered thee into a Covenant of Grace? why then bless the Lord O my soul, and all that is within me, bless his holy Name;* 1.381 But of this more anon.

SECT IX. Of Conforming to Jesus in that respect.

9 WE must conform to Jesus, in reference to this Covenant of Grace: We are changed by beholding, into the same Image.* 1.382 If we look unto Jesus in this respect, this Look will have such an influence upon us, that we shall conform to Jesus. But wherein consists this Conformity? I answer, in these several perticulars:

1. God in Christ offers his Covenant to us; so we through Christ should embrace his Offer.

2. God in Christ keeps Covenant with us; so we through Christ should be careful to keep Covenant with him.

3. God in Christ hath highly honoured us as we are his People: so we through Christ should highly honour him as he is our God.

1. God in Christ offers a Covenant of Grace to us; so we through Christ should embrace this gracious Offer. His Offers have appeared from first to last: as, 1. To A∣dam. 2. To Abraham. 3. To Moses. 4. To David. 5. To Israel, and to Judah. Take notice of it in that great promise of the Covenant, I will be thy God: q. d. Come Soul, if thou wilt but have me, I am thine, here I offer my self, my son, my spirit, Ju∣stification, Sanctification, Adoption, Salvation: whatsoever I am, or whatsoever I have, all is thine, if thou wilt but accept of me: Look over all this wide, wide world, and if there be any thing in it that can please thy soul; and when thou hast gone through all the world, then come and take a view of me, and see me in my glory, beauty and excellency; view me in my Attributes, and see if thou findest not enough in me worthy of thy acceptance: all this, and more than this, nay more than eye can see, or ear can hear, or heart can conceive I offer to thee, if thou wilt but have me; Loe, I will he thy God. So Christians! God is

first with us, he is the first mover, he begins with us before we begin with him: I will bring them (saith God) into the bond of the Covenant. Now in this let us conform; doth he offer? O let us embrace the offer! doth he lead the way? O let us follow him step by step in that very way as he goes before us! Let us not prescribe unto God, let not us presume to appoint the Conditions of the Covenant; let us not seek to wind about the Promise of Grace to our own Mind and Will: let us not say, We will have it thus, thus and thus it shall be or else we will admit of no conditions of peace: But, O come, take God and Christ upon his own Terms; submit to that way of the Covenant, and to those conditions of peace which the Lord prescribeth; why? this is to conform to his gracious offers. There is much of this offer of Christ and conforming to Christ, and there∣fore give me leave to enlarge. As in the offer God usually scatters some little seeds of Faith in the hearts of those that he will bring to himself; so it is worth the while to ob∣serve the work of Faith in receiving and accepting of this gracious offer; only I shall not herein limit the Lord; but I will shew what some conceive the most usual and ordinary course of Faiths working, and of the souls conforming to Jesus Christ in its closing with Christ. As thus—

1. Faith hearing the great things proposed in the Covenant of Grace, it stirs up in the heart a serious consideration of their blessed condition, that are in covenant with God; Blessed art thou O Israel, a People saved by the Lord—What Nation in the Earth is like thy People,* 1.383 even like Israel, whom God went to redeem for a People unto himself? Time was, (saith the Soul) that I counted the proud blessed, and the rich blessed, and the honoura∣ble blessed; time was when I placed my blessedness in other things, as in Riches, Pre∣ferments, Favour, Credit with men; but now these are become vile, and things of no value; Faith makes us change our voice, and to speak as the Psalmist, Blessed are the People whose God is the Lord.* 1.384

2. Faith stirs in the heart a longing desire after this condition; good being believed, cannot but be desired and longed for; Desire naturally springs from the apprehension of any good being made known; hence Faith (we say) is both in the understanding and in the will; as it is in the understanding, it opens the eye to see, and clearly to discern the Blessing of the Covenant; as it is in the will, it pursues and desires the attaining of the Grace revealed; nor are these desires faint desires, but very earnest, eager, violent; sometimes it is called a thirsting after God; and sometimes a panting after God; and sometimes a gasping after God: it is such a desire as cannot be satisfied by any thing with∣out God himself.

3. Faith stirs in the heart some hope to enjoy this condition; I say some hope; for Faith being as yet in the Bud, or in the Seed, though its desire be strong, yet hope of obtaining is but feeble and weak; hence Faith is taken up with many thoughts: fain would the Soul be joyned to Christ, but being as yet dismayed with the sense of Sin, it stands like the Publican, afar off; as yet Faith can scarce speak a word to God, only with Jonah, it can look towards his holy Temple. As a poor weak babe who lies in the Cradle sick, and weak, and speechless, only it can look towards the Mother for help; the cast of the eye expresseth in some sort what it would say; thus Faith being weak, it would speak to God, but it cannot, or dares not; only it hath its eye to∣wards Heaven;* 1.385 as Jehoshaphat sometimes said, Our eyes are towards thee. It feels a need, and fain would have; but sense of unworthyness, and the sense of the Law strikes such a fear into the heart, that it dares not come near. Consider Israels Case, and we shall find it parallel to this: God proclaims on the Mount, I am the Lord thy God: what was this, but Gods offer to be in Covenant with Israel? and yet the terrour of the Thunder was so great, that Israel durst not come near: a poor Soul hearing the Lord to offer himself to be in Covenant in him, Come soul, I am the Lord thy God. Why alas it dares not come near: What am I the Lord? or what is my Fathers House, that I should enter into a Covenant with the most high God? The Soul is unquiet within it self, it is hurried to and fro, and finds no rest; it hears of Peace with God, but feels it not; there is much ado with the Soul to sustain its hope; only Faith sets the mind again and a∣gain to consider the promises, invitati••••••, and all other incouragements which God hath given in his Word.

4. Faith stirs in the heart some resolves to go to Gods Throne, and to sue for Grace; Faith speaks within as they did,* 1.386 Who can tell whether the Lord will return? And, it may be the Lord God of Hosts will be gracious to the remnant of Joseph. So, Who can tell? saith the Soul; It may be the Lord will, saith the Soul: and this begets some resolves

as those Lepers in Samaria knew they were sure to perish, if they sate still; therefore they resolved to try whether the Aramites would save them: Or as Esther, knowing all was undone if she would not stir, she would try whether the King would hold out his Golden Scepter: So the poor Soul, knowing there is no way but perishing, if it continue in its Na∣tural State, therefore it resolves to go to God: Doth the Lord say, Seek my Face? Why,* 1.387 thy Face Lord will I seek.—Doth the Lord say, Come unto Me? Why, Behold Lord, I come unto Thee; for Thou art the Lord our God. And now, the Soul betakes it self unto God, it sends up Complaints of it self, it laments its own sinful Rebellions, it puts out a whole Vol∣ley of Sighs, Groans, and strong Cryes towards Heaven; it confesseth with Grief and bitter Mourning, all its former Iniquities; it smites, with Repenting Ephraim, upon its Thigh; it lyes down at God's Foot-stool, it puts its Mouth in the Dust; it acknowledgeth God's Righteousness if He should condemn, and cast off for ever; and yet withal, it pleads for Grace, that it may be accepted as one of His: It sayes unto God; Lord, I have nothing to plead, why Thou may'st not Condemn me; but if Thou wilt receive me, Thy Mercy shall appear in me: O let Thy Mercy appear, take away all Iniquity, and receive me graciously. Thus the Soul lyes at God's Throne, and pleads for Grace.

5. As Faith is thus earnest in suing to God for Grace, so it is no less vigilant and watch∣ful in observing what Answer comes from the Lord; even as the Prisoner at the Bar, not only cries for Mercy, but he marks every Word which falls from the Judges Mouth, if any thing may give him Hope; or as Benhadad's Servants lay at catch with the King of Israel, to see if they could take occasion by any thing which fell from him, to plead for the Life of Benhadad: So the poor Soul that is now pleading for Life and Grace, it watch∣eth narrowly, to see if any thing may come from God, any Intimation of Favour, any Word of Comfort, that may tend to Peace. O let me hear Joy and Gladness.—I will hear what the Lord will say; for He will speak Peace unto His People.

6. As Faith waits for an Answer, so accordingly it demeans it self.

1. Sometimes God answers not, and Faith takes on, and follows God still, and cryes after Him with more Strength; as resolving never to give over, till the Lord either save or destroy: Nay, if the Lord will destroy, Faith chuseth to die at God's Feet; as when Joab was bidden to come forth from the Horns of the Altar, and to take his Death in another Place; Nay, (saith Joab) but I will dye here: Or, as when Christ saw no Delive∣rance come in His Agony, He Prayed more earnestly: So a poor Soul,* 1.388 in the Time of its Agony, when it is striving as for Life and Death, if Help come not at first Call, it prayes again, and that more earnestly. Faith is very urgent with God; and the more slack the Lord seems in answering, the more earnest is Faith in plying God with its Prayers: It will wrestle with God, as Jacob with the Angel; it will take no Denyal, but will crave still: Bless me, even me also; O send me not away without a Blessing!

2. Sometimes God answers in part; He speaks as it were out of a Dark Cloud; He gives some little Ease, but He speaks not full Peace: In this manner He speaks to the Wo∣man; Go thy way, and sin no more: He doth not say; Go in Peace, thy Sin is forgiven thee;* 1.389 No, no; but, Go thy way, and sin no more. Hereby Faith usually gets a little Strength, and looks after the Lord with more Hope; It begins to plead with God, as Moses did; O Lord, Thou hast begun to shew Grace unto Thy Servant; go on, Lord, to manifest unto me all Thy Goodness. Here Faith takes a little hold on the Covenant of Grace: It may be the Hand of Faith is feeble, shaking and trembling; yet it takes a little Hold, it receives some En∣couragement, it finds that its former Seeking is not in vain.

3. Sometimes God answers more fully and satisfactorily; He applyes some Promise of Grace to the Conscience by His Spirit; He lets the Soul feel & taste the Comforts of him∣self, or of such and such a Promise, more effectually than ever before: Fear not,* 1.390 (saith God) for I am thy God. Here Faith waxeth bold, and with a glad Heart entertains the Promise brought Home unto it. The Apostle calls this the Embracing of the Promises: Now,* 1.391 Embracing implies an Affectionate Receiving with both Arms opened: So the Soul em∣braceth the Promise, and the Lord Jesus in the Promise; and having Him, like Simeon, in his Arms, it layes Him in the Bosom, it brings Him into the Chamber of the Heart, there to rest and abide for ever. And now is the Covenant struck betwixt God, and the Soul: Now the Soul possesseth God in Christ, as her own; it rests in Him, and is satisfyed with Him, it praiseth God for his Mercy, as Simeon did, when he had Christ in his Arms; it commits it self wholly, and for ever to that Goodness and Mercy, which hath been revea∣led to it.

O my Soul, Hast thou come thus by little and little, to touch the Top of Christ's Golden

Scepter? Why then, Is thy Hand given to God? Then art thou entred into a Covenant of Peace? Christ's Offering, and thy Receiving the Covenant of Grace, bears a sweet A∣greement, an harmonious Conformity.

2. God in Christ keeps Covenant with us; so we through Christ should be careful and diligent to keep Covenant with God: In the Things of this Life, a strict Eye is had to the Covenants we make. Now, it is not enough for us to enter into Covenant with God; but we must keep it: The Lord never will, never hath broken Covenants on His Part; but Alas! we on our Parts have broken the first Covenant of Works: Take heed we break not the second; for then there remains not any more place for any more Covenants. As the Lord keeps Covenant with us; so let us keep Covenant with Him: and therein is the Blessing;* 1.392 The Mercy of the Lord is from Everlasting to Everlasting,—to such as keep his Covenant.

There is much also in this keeping of the Covenant; and therefore, give me leave a little to enlarge. Sundry Acts of Faith are required to this keeping of the Covenant: As thus,—

1. Faith in keeping the Covenant, hath alwayes an Eye to the Rule and Command of God: As in Things to be believed, Faith looks on the Promise; so in Things to be practi∣sed, Faith looks upon the Command. Faith will present no strange Fire before the Lord; it knows that God will accept of nothing, but what is according to His own Will.

2. As Faith takes Direction from the Rule; so in keeping of the Covenant, it directs us to the right End, that is, to the Glory of God. We are of Him, and live in Him; and by Faith we must live to Him,* 1.393 & for Him: For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord; & whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. Again, He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them. This God claims as His right and due: Thou shalt glorifie Me, saith God: Yes, saith Faith, I will glorifie thee for ever.

3. Faith in keeping the Covenant, shields the Soul against all Hinderances that it meets withal: As for instance, Sometimes we are tempted on the Right Hand by the Baits and Allurements of the World; All these will I give thee, saith the World, if thou wilt be mine; but then Faith overcomes the World, by setting afore us better Things than these: Sometimes we are tempted on the Left Hand, by Crosses, Afflictions, Persecutions, and Sufferings for the Name of Christ; but then Faith helps us to overcome, and makes us Conquerours through Christ that loved us, by setting before us the End of our Faith and Patience.* 1.394 It is said of Jesus, That for the Joy that was set before Him, He endured the Cross and despised the Shame.

4. Faith encourageth the Soul, that the Lord will have a Gracious Respect unto its keeping Covenant:* 1.395 In every Nation he that feareth Him, and worketh Righteousness, is ac∣cepted with Him. Surely this is no small Encouragement to well-doing: What would not a Servant do, if he knew his Lord will take it in good part? Now, Faith assures the Soul, there is not one Prayer, one Holy Desire, or one Good Thought, or Word which is spo∣ken or done to the Glory of God, but God takes notice of it, and accepts it in good part. Then they that feared the Lord,* 1.396 spake often one to another; and the Lord hearkned, and heard it; and a Book of Remembrance was written before Him, for them that feared the Lord, and that thought upon His Name.

5. Faith furnisheth the Soul with Strength and Ability to keep the Covenant: By Faith we get a Power and Strength of Grace. As thus: —

1. By Faith we look at Christ, as having all Fulness of Grace in Himself; It pleased the Father,* 1.397 that in Him should all Fulness dwell: All others have but their Measures, some more, some less, according to the Measure of the Gift of Christ; but Christ hath received the Spirit,* 1.398 not by Measure, but in the Fulness of it.

2. By Faith we know, that whatever Fulness of Grace is in Christ, He had it not for Him∣self only,* 1.399 but for us: He received Gifts for Men, said the Psalmist; not for Himself meer∣ly, but for Men: Of His Fulness we receive Grace for Grace, saith John: His Wisdom to make us wise, His Meekness to make us meek, and His Patience to make us patient.

3. By Faith we look at Christ, as Faithful to distribute such Grace unto us, as He recei∣ved for us:* 1.400 He is Faithful in all the House of God; He is Faithful in dispensing all the Trea∣sures of Grace committed unto Him, for His Churches Good: He keeps nothing back: His Faithfulness will not suffer Him to keep that to Himself, which He hath received for us.* 1.401 Hence as the Psalmist saith, He received Gifts for Men; so the Apostle renders

it, He gave Gifts unto Men: As he receives, so he gives;* 1.402 being faithful in all that is com∣mitted to Him.

4. By Faith we seek God, and beg Performance of his Promises according to our need: Do we want Wisdom, Meekness, Patience, or any other Grace? Faith carries us by Prayer unto the Fountain, and in this way waits and expects to receive the Grace we want. As the Child by sucking the Breast, draws forth Milk for its own Nourishment, and thereby it grows in Strength; so do we by the Prayer of Faith, suck from Christ, and from the Promise of Grace, and by that means derive Strength to our inner Man, to fulfil the Covenant which we have made with God.

6. As Faith strengthens us; so if at any times, by occasion or temptation, we fail in our Covenant-keeping, Faith recovers us, and restores us again to our former Estate: I do not say, the Covenant can be broken betwixt God and Us; we may offend God, and fail in the Service of God; but till we refuse God, and leave God, and chuse another Ma∣ster, Lord, and Husband besides God, there is no Dissolution of the Covenant of Grace. Now, this a true Believer cannot do; He may fall, and fall often; yet he doth not fall, but he rises again: he may turn aside, but yet he returns again into the way of the Cove∣nant. What a sweet Point is this? Christians, We may, and sometimes we do walk weakly, in keeping of Covenants; our feet slip, and we step aside out of God's Path; yet Faith brings us back again to God: It casts Shame on our Faces, that after all the Grace shewed us, we should so ill requite God: It reminds us of those Promises, Re∣turn unto Me, and I will return unto you. —Ye have done all this Wickedness,* 1.403 yet turn not aside from following the Lord: — For the Lord will not forsake his People, for his Great Names sake, because it hath pleased the Lord to make you his People. In the minding of these, and such other Promises, Faith doth encourage us to return unto God, to take words unto our selves, and to plead the Covenant of his Grace towards us: This VVork of Faith brought Peter back to Christ; whereas Judas wanting this Faith, lies down in de∣sperate Sorrow, never able to rise up, or to recover himself.

O my Soul! Art thou acquainted with these Acts of Faith, enabling thee in some good measure to keep Covenant with God? Then is there a sweet Conformity betwixt Thee, and Jesus.

3. God in Christ hath highly honoured us, as we are his People; so we through Christ should honour Him highly, as He is our God: This is the main End of the Covenant; and I shall end with this: O my Soul, be like to God, bear the Image and Resemblance of God thy Father, in this Respect: He hath humbled Himself to advance thee; O then hum∣ble thy self to advance Him; endeavour every way to exalt his Name.

We are willing to be in Covenant with God, that we may set up our selves, that we may sit upon Thrones, and possess a Kingdom: But we must think especially of set∣ting up the Lord upon his Throne: Ascribe Greatness to our God, saith Moses;* 1.404 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 Himself: Honour Him as he is God; but honour Him more abundantly, as he is our God: Who should Honour Him, if his People will not? The World knows Him not; The Wicked will not seek after God,* 1.405 — God is not in all his Thoughts. 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, have no Glory? O yes! The Lord Himself answers; This People have I formed for My Self,* 1.406 they shall shew forth My Praise: Surely, God will have Praise from his own People, whom he hath taken unto Himself: He will be glorifyed in all those that come near Him.* 1.407

But, How should we honour God? I answer: —

1. We must set Him up as chief and highest in our Esteem: Kings acount not them∣selves honoured, if they be not set above other Men: And hence God's People have used such Expressions concerning God, as do single Him forth beyond the Comparison of all Creatures. Thus Moses; Who is like unto Thee amongst the Gods? Who is like unto Thee,* 1.408 glorious in Holyness▪ fearful in Praises, doing Wonders? Thus David; Thou art Great, O Lord God, for there is none like Thee, neither is there any God besides Thee, according to all that we have heard with our Ears. Thus Solomon; Lord God of Israel,* 1.409 there is no God like unto Thee in Heaven above, or in the Earth beneath; who keepest Covenant and Mercy with Thy Servants? Thus Micah; Who is a God like unto Thee,* 1.410 which passest by the Trans∣gressions of the Remnant of thine Heritage? And thus should we rise up in our Thoughts and Apprehensions of God, until we come to an Holy Extasie and Admirati∣on of God.

2. We must count it our Blessedness, and highest Dignity, to be a People in Covenant with God: Are we Honourable? Yet esteem this as our greatest Honour, that God is our God: Are we low and despised in the World? Yet count this Honour enough, that God hath lifted us up to be his People. Christians, if when we are counted as things of nought, we can quiet our selves in this, that God is our God; if when we are persecuted, imprisoned, distressed, we can say with Jacob, I have enough, because the Lord hath Mer∣cy on me, and hath taken me into Covenant with Him: surely then we do bear Witness of God before Heaven and Earth, that He is better to us than Corn, or Wine, or Oyl, or whatsoever this World affords.

3. We must lie under the Authority of every Word of God, and we must conform our selves to the Examples of God; that is, we must labour to become Followers of God, and imitate his Virtues. It is a part of that Honour which Children owe to their Parents, to obey their Commands, and to imitate their Godly Example: we cannot honour God more, than when we are Humbled at his Feet to receive his Word, than when we renounce the Manners of the world,* 1.411 to become his Followers as dear Children. O think of this! for when we conform indeed, then are we Holy as he is Holy, and Pure as he is Pure; and then, How should this but tend to the Honour and Glory of our Good God?

Thus far we have Looked on Jesus, as our Jesus, in that dark Time, before His Coming in the Flesh: Our next Work is to Look on Jesus, carrying on the Great VVork of Man's Salvation, in His First Coming or Incarnation.

Notes

• * 1.1

  Gen 3 19.
• * 1.2

  Textus qui om∣nibus debebat esse notissimus, a nemine quod ego sciam, dili∣gentor & ac∣curate explica∣tus, &c. Lu∣ther. Gen. 3.14.
• * 1.3

  R. Eliezer. c. 14.
• * 1.4

  Rev. 12.9.
• * 1.5

  Antiphona de domina nostra secundum usum Eccles Hilden∣shem.
• * 1.6

  Gen. 17 17, 18
• * 1.7

  Gen. 4.25 Gen. 22.18
• * 1.8

  Mat. 25.4
• * 1.9

  John 8 44
• * 1.10

  1 John 3 8, 10
• * 1.11

  2 Tim. 3.18.
• * 1.12

  Ephes. 6.12:
• * 1.13

  Rom. 16.10.
• * 1.14

  Gen. 22.18.
• * 1.15

  1 Chro. 17.11.
• * 1.16

  Gal. 3.16
• * 1.17

  Isa. 9.6, 7
• * 1.18

  1 John 3.8 Luk 10 17, 18, 19.
• * 1.19

  Joh. 12.31 Heb. 2.14
• * 1.20

  Rom. 8 37
• * 1.21

  Heb. 2.11 Isa 53.10.
• * 1.22

  2 Tim. ••.12. Rom. 16.20.
• * 1.23

  2 Cor. 15.26 Heb. 2.14
• * 1.24

  1 Joh. 2.13.
• * 1.25

  Rom. 16.20.
• * 1.26

  1 Cor. 15.5••, 57.
• * 1.27

  Judg. 14.14
• * 1.28

  Rev. 13.8.
• * 1.29

  Rev. 12.17.
• * 1.30

  Gen. 17 1••.
• * 1.31

  Gen. 15.4, 5
• * 1.32

  Gen 15.1, ••.3
• * 1.33

  Judg. 6.15.
• * 1.34

  Gen. 17.11. Gen. 9.13.15, 16.
• * 1.35

  Rom. 9.6, 7, 8.
• * 1.36

  Gen. 17.19.
• * 1.37

  Rom. 4.17.11. Gal. 3.14.
• * 1.38

  Rom. 4.23, 24.
• * 1.39

  Gal. 3.28, 29.
• * 1.40

  Ps. 89.3. Ps. 89.28.
• * 1.41

  Ps. 103.17▪
• * 1.42

  1 Chron. 13.5.
• * 1.43

  Jer. 31.13. Joh. 16.22. Isa. 45.17.
• * 1.44

  Heb. 1.12.
• * 1.45

  Gen. 12.2, 3, 7.
• * 1.46

  Gen. 13.14, 15, 16.
• * 1.47

  Gen. 15.5. Gen. 17.2.4, 5, 6.
• * 1.48

  8.
• * 1.49

  Gen. 22.16, 17.
• * 1.50

  Gen. 12.2, 3, 7.
• * 1.51

  Deut. 4.7, 8.
• * 1.52

  Gen. 13.2
• * 1.53

  Deut. 8.17, 18
• * 1.54

  John 8.53
• * 1.55

  Gal. 3.29
• * 1.56

  Gen. 17.8
• * 1.57

  1 Sam. 1.22 Ps. 145.1, 2 Ps. 146.2 Jer. 25.9
• * 1.58

  1 Cor. 1.26
• * 1.59

  Gen. 15.1 Gen. 17.1-17.7
• * 1.60

  Zach. 2.3
• * 1.61

  Psal. 144.15
• * 1.62

  Gen. 15.6 Rom. 4.3 Gal. 3.6. Jam. 2.23 Gen 45.25, 26
• * 1.63

  psal. 27 13
• * 1.64

  J••hn 8.56
• * 1.65

  Jam. 8.20
• * 1.66

  Jam. 2.23. compared with 21.22
• * 1.67

  2 Cor. 1.20
• * 1.68

  Gen. 12 3
• * 1.69

  Gen. 18.18
• * 1.70

  Gen. 22.18 See the same in Gen. 26.4 and 28.14
• * 1.71

  Gal. 3 16
• * 1.72

  Gen. 15.17.
• * 1.73

  Gen. 17.10, 11
• * 1.74

  Gen. 2••.10.
• * 1.75

  Psa. 22.1
• * 1.76

  John 2.19
• * 1.77

  Joh. 19.17, 18
• * 1.78

  Isa. 63.3
• * 1.79

  Gen. ••2.16, 17, 18.
• * 1.80

  Exod. 20.2
• * 1.81

  ••d 34.23,
• * 1.82

  ••t 4 13
• * 1.83

  ••ut. 9 9
• * 1.84

  ••. 11.
• * 1.85

  ••. 15.
• * 1.86

  ••••od. 24 3, 4, 6, 7, 8.
• * 1.87

  ••eb. 9.19, 20
• * 1.88

  ••om. 3, 27
• * 1.89

  ••h. 12 34 ••al. 82 6
• * 1.90

  ••k▪ 16.16 ••al. 5.23
• * 1.91

  ••eb. 10.1
• * 1.92

  ••xod. 19 5, 6
• * 1.93

  ••er. 11.4
• * 1.94

  1 Pet. 2.9.
• * 1.95

  Lev. 19.3.11, 12.16, 18.
• * 1.96

  37.
• * 1.97

  Deut. 26.17, 18.
• * 1.98

  Deut. 29.12, 13.
• * 1.99

  Rom. 9. 1 Joh. 4.8.
• * 1.100

  Rev. 19.11.
• * 1.101

  ••t. 7.8, 9.
• * 1.102

  ••. 20.37.
• * 1.103

  〈◊〉〈◊〉 14.10.
• * 1.104

  ••k. 17.18.
• * 1.105

  ••k. 16.8.
• * 1.106

  ••on. 17.27.
• * 1.107

  ••r. 1.20.
• * 1.108

  ••d. 6.3.
• * 1.109

  Gen. 15.7. Gen. 28.13.
• * 1.110

  Acts. 7.5.
• * 1.111

  Isa. 49.2, 3. Isa. 52.6.
• * 1.112

  1 John. 1.3. Rev. 3.20. Cant. 1.1, 2: Deut. 4.7.
• * 1.113

  Exod. 4.22. Jer. 31.20. Psal. 14.11. Psal. 103.13.
• * 1.114

  Isa. 43.1.
• * 1.115

  Joh. 17.24.
• * 1.116

  Heb. 10.14, 15 16.
• * 1.117

  Heb. 6.13.
• * 1.118

  Gen. 15.13, 4.
• * 1.119

  Heb. 11.6.
• * 1.120

  Mat. 22.36, 37, 38.
• * 1.121

  Heb. 8.6.
• * 1.122

  Deut. 5.5.
• * 1.123

  Deut. 5.2••;
• * 1.124

  Aug. de Trin. l. 2. c. 15.
• * 1.125

  ••cts 7.5. ••al. 3.19
• * 1.126

  ••eb. 2.2
• * 1.127

  ••cts 7.38 ••cts 7.39.
• * 1.128

  Cor. 10.9
• * 1.129

  John 5.46
• * 1.130

  John. 1.45
• * 1.131

  Ex. 29.45, 46
• * 1.132

  Lev. 26.11, 12
• * 1.133

  John 1.14
• * 1.134

  Deut. 18.15.
• * 1.135

  Acts 3.20, 22
• * 1.136

  2 Sam. 23.5
• * 1.137

  Deut. 4.23. Je••. 31.31.
• * 1.138

  Psa. 8••.313, 5. Psa. 132.11.
• * 1.139

  Gen. 17.2.
• * 1.140

  Num. 2••.12.
• * 1.141

  Deut. 7.7, 8.
• * 1.142

  1 Joh. 4.19. Isa. 65.1.
• * 1.143

  2 Sam. 7.18, 19
• * 1.144

  1 Chr. 17.17.
• * 1.145

  Psal. 8.4.
• * 1.146

  Rom. 8 7.
• * 1.147

  Acts. 9.4. Acts 2.13, 37.
• * 1.148

  Eph. 2.12.
• * 1.149

  1 Cor. 1.27, 28, 29.
• * 1.150

  Judg. 20.22.
• * 1.151

  Rom. 9.21.
• * 1.152

  Jer. 31.3.
• * 1.153

  Isa. 54.11.
• * 1.154

  John. 15.5.
• * 1.155

  Jer. 31.33, Eze. 36, 26, 31 Ezek. 36.25, Ezek. 36.27 Zech. 12.10,
• * 1.156

  Eph. 1.6,
• * 1.157

  Eph. 2.8,
• * 1.158

  Phil. 1.29,
• * 1.159

  Isa. 55.3,
• * 1.160

  2 Cor. 1.20.
• * 1.161

  Isa. 54.10,
• * 1.162

  psal. 19.7,
• * 1.163

  1 John 1.9.
• * 1.164

  Ps••l. 57.3. Ps. 31.1.—3▪ 24.—119.40.143.1.
• * 1.165

  Isa. 55.3.
• * 1.166

  Psal. 110.1.
• * 1.167

  Psal. 22.1. Mat. 27.46. Psal. 22.8. Mat. 27.43. Ps. 22.16, 17, 18. Mat. 27.35. Psal. 16.10. Acts 2.31. Psal. 68.18. Ephes. 4.8.
• * 1.168

  Psal. 2.6, 7.
• * 1.169

  Acts 13.33.
• * 1.170

  Psal. 110.1, 2. Heb. 1.13.
• * 1.171

  Psal. 110.4. Heb. 5.6.
• * 1.172

  Psal. 45.7.
• * 1.173

  Psal. 40.6, 7. Heb. 10.5, 6, 7.
• * 1.174

  Jer. 31.31.32.
• * 1.175

  33.34.
• * 1.176

  Psal. 96.1.
• * 1.177

  Heb. 8.8.13.
• * 1.178

  Jer. 23.7, 8.
• * 1.179

  Jer. 24.6, 7.
• * 1.180

  Hag. 2.7, 8, 9.
• * 1.181

  Jer. 31.33, 34.
• * 1.182

  Dan. 9.24.
• * 1.183

  Mica. 5.2.
• * 1.184

  Isa. 9.6.
• * 1.185

  Jer. 23.6.
• * 1.186

  Isa. 7.14.
• * 1.187

  Isa. 53.4.
• * 1.188

  5.
• * 1.189

  7.
• * 1.190

  8.
• * 1.191

  Zech. 9.9. Isa. 62.11. Mat. 21.5.
• * 1.192

  Deut. 6.5. Deut. 30.6.
• * 1.193

  Deut. 13.4. Jer. 32.40.
• * 1.194

  Mat. 10.37.
• * 1.195

  Job. 2.4. Luke 14.26. Gal. 2.20.
• * 1.196

  Rom. 7.23.
• * 1.197

  Cant. 4.6.
• * 1.198

  2 Cor. 3.2, 3.
• * 1.199

  Ezek. 36.27. Mat. 12.34.
• * 1.200

  Psal. 51.6. Psal. 16.17.
• * 1.201

  Cathedram ha∣bet in coelis qui corda doces Aug.
• * 1.202

  Job. 33.3.
• * 1.203

  2 Thes. 1.5.
• * 1.204

  2 Tim. 1.12.
• * 1.205

  John 3.33.
• * 1.206

  Psal. 119.102.103.
• * 1.207

  Cum v••rbo in i••s••rr••••e. ••••e est ••ie••re. Luth 4. tom, op••r. ••a••.
• * 1.208

  Cant. 1.3.
• * 1.209

  Cant. 4.12.
• * 1.210

  Aug. l. 16. Confes. c. 40.
• * 1.211

  1 Joh. 2.12.
• * 1.212

  Case. Correc. instruct.
• * 1.213

  Psal. 119.130.
• * 1.214

  Psal. 119.20.
• * 1.215

  1 Joh. 2.27. Jer. 31.34.
• * 1.216

  Isa. 35.8.
• * 1.217

  Lev. 26.12. Deut. 33.20.
• * 1.218

  Isa. 33.22. Mat. 8.11.
• * 1.219

  John 8.56. Heb. 13.8.
• * 1.220

  Acts 15.11. Heb. 4.2.
• * 1.221

  1 Pet. 4.6.
• * 1.222

  Heb. 11.4
• * 1.223

  5.7.8.13.
• * 1.224

  〈◊〉〈◊〉. 4.23, 24.
• * 1.225

  ••ts 15.10.
• * 1.226

  ••ut. 16.16.
• * 1.227

  〈◊〉〈◊〉. 11.29.
• * 1.228

  〈◊〉〈◊〉. 7.18.
• * 1.229

  〈◊〉〈◊〉 4.9.
• * 1.230

  〈◊〉〈◊〉 7.39.
• * 1.231

  〈◊〉〈◊〉 3.23.
• * 1.232

  Luk 2.25 Acts. 9 31
• * 1.233

  2 Co. 5.18
• * 1.234

  Isa. 9.6.
• * 1.235

  2 Cor. 1.30
• * 1.236

  Rom. 3.29.
• * 1.237

  Acts 11.18
• * 1.238

  Col. 1.26
• * 1.239

  Gen. 3.15.
• * 1.240

  Gen. 3.8, 9, ••
• * 1.241

  Gen. 2.17
• * 1.242

  Gen. 3.8.
• * 1.243

  Rev. 6.16.17
• * 1.244

  Gen. 17.7.
• * 1.245

  Rom. 4.11. Gal. 3.7.
• * 1.246

  Gal. 3 29.
• * 1.247

  1 King. 21.4
• * 1.248

  Exod. 33.15.
• * 1.249

  Acts. 17.28.
• * 1.250

  Gen. 41.16.
• * 1.251

  2 Cor. 6.10.
• * 1.252

  Heb. 11.16.
• * 1.253

  1 Sam. 23.5
• * 1.254

  Jer. 31.33, 34
• * 1.255

  Ezek. 36.27 John. 4.14. 1 John. 2 27. Col. 1.27. Ezek. 1.20.
• * 1.256

  Luk. 17.21. Psal. 40.8.
• * 1.257

  Deut. 32.9 Exod 19.5.
• * 1.258

  Isa. 19.28.
• * 1.259

  John. 7.38.
• * 1.260

  Isa. 54.13.
• * 1.261

  John. 1.9.33
• * 1.262

  Luk. 24.32. Mat. 28.19.20
• * 1.263

  Rom. 4.7
• * 1.264

  Dut 32.35 Exod. 36.••4
• * 1.265

  Micah 7.18
• * 1.266

  2 Co. 1.3
• * 1.267

  Eph. 1.6 2 Thes. 1.10
• * 1.268

  Rom 9.••••
• * 1.269

  Ex••d. 34.6
• * 1.270

  Mat. 11.28
• * 1.271

  Isa. 30.18
• * 1.272

  Isa 43.25
• * 1.273

  Jet. 31.34
• * 1.274

  Object.
• * 1.275

  2 Sam. 23.5.
• * 1.276

  Answ.
• * 1.277

  prov. 1.22, 23
• * 1.278

  Isa. 55.1, 3.
• * 1.279

  Jer. 31.33.
• * 1.280

  Deut. 33.29, psal. 144.15.
• * 1.281

  Jsa. 26, 9,
• * 1.282

  John. 8.11.
• * 1.283

  Rom. 8.23.
• * 1.284

  Ephes. 1.14.
• * 1.285

  Mat. 17.4.
• * 1.286

  Luk. 22.3
• * 1.287

  Hosea. 2.19
• * 1.288

  2 Tim 2.19
• * 1.289

  John. 13.1.
• * 1.290

  Isa. 54.10.
• * 1.291

  1 pet. 1.5.
• * 1.292

  Ru••kers tryal of Faith
• * 1.293

  Isa. 42.6. Isa. 41.9.
• * 1.294

  Micah. 5: 5.
• * 1.295

  Mal. 3.1.
• * 1.296

  Joh. 15.1. Joh. 6.29. Joh. 6.48. Joh. 8.12 Joh. 10.9 11. Prov. 1.20. Prov. 9.5.
• * 1.297

  Joh. 17.25.
• * 1.298

  Jer. 31.18, 20
• * 1.299

  Isa. 55.4. Rev. 1.5. Rev. 3.14. Luke 19.10.
• * 1.300

  Rev. 1.18.
• * 1.301

  Rev. 22.20.
• * 1.302

  Heb. 7.20, 22.
• * 1.303

  Luke 12.32.
• * 1.304

  John 6.37.
• * 1.305

  John 17.12. Heb. 12.24.
• * 1.306

  Job 9.33.
• * 1.307

  Isa. 24.1. Isa. 53.11. Mat. 20.28.
• * 1.308

  Heb. 9.16, 17.
• * 1.309

  Bern. delect. evang. serm.
• * 1.310

  Psal. 119.20.
• * 1.311

  Acts 16.31. Rom. 10.9.
• * 1.312

  2 Cor. 13.5.
• * 1.313

  Gal. 2.20.
• * 1.314

  2 Cor. 13.5. John 14.20. Joh. 17.22, 23.
• * 1.315

  1 John 5.4. Rev. 1.12.
• * 1.316

  1 John 4.19.
• * 1.317

  1 John 4.8.
• * 1.318

  Hos. 14.8.
• * 1.319

  Jer. 33.9.
• * 1.320

  Mat. 9.13.
• * 1.321

  psal. 40.8.
• * 1.322

  Ezek. 16.60, 61.
• * 1.323

  Isa. 1.16, 18.
• * 1.324

  Isa. 55.7.
• * 1.325

  Rom. 5.1.
• * 1.326

  Luke 7.47.
• * 1.327

  Ps. 103.1, 2, 3.
• * 1.328

  Isa. 22.23, 24.
• * 1.329

  Psal. 23.4. Ps. 88.7.
• * 1.330

  ver. 9.
• * 1.331

  Isa. 39.14.
• * 1.332

  Mat. 27.46.
• * 1.333

  Exod. 34.6, 7
• * 1.334

  Isa. 28.22.
• * 1.335

  Lam. 3.33.
• * 1.336

  Jam. 2.13.
• * 1.337

  Hos. 11.8, 9.
• * 1.338

  Mat. 23.37▪
• * 1.339

  Cant. 5.2
• * 1.340

  2 Cor. 5, 20.
• * 1.341

  Dr. Preston of Love.
• * 1.342

  Gal. 3.29.
• * 1.343

  Mal. 1.2, 3.
• * 1.344

  Hos. 14.4. Deut. 7.7, 8.
• * 1.345

  Mat. 6 33.
• * 1.346

  Deut. 8.18.
• * 1.347

  Isa. 43.4.
• * 1.348

  Rev. 1.5.
• * 1.349

  Ezek. 36.25.
• * 1.350

  Psal. 16.3. 1 Pet. 4.14.
• * 1.351

  Psal. 47.11. Psal. 149.4.
• * 1.352

  John. 13.6.
• * 1.353

  1 Cor. 5.14.
• * 1.354

  1 John. 4.16.
• * 1.355

  Cant 2.12.
• * 1.356

  1 Cor. 15.55.
• * 1.357

  Phil. 4.4.
• * 1.358

  Phil. 3.1.
• * 1.359

  Joel. 2.23.
• * 1.360

  Psal. 33.1.
• * 1.361

  Psal. 97.12.
• * 1.362

  Psal. 5.11.
• * 1.363

  Psal. 68.3.
• * 1.364

  Psal. 105.3.
• * 1.365

  Psal. 149.3.
• * 1.366

  Psal. 23.11.
• * 1.367

  Jer. 31.16.
• * 1.368

  Jer. 14.21, 22.
• * 1.369

  Isa. 64.9.
• * 1.370

  Ezek. 36.27.
• * 1.371

  Judg. 6.16.
• * 1.372

  Object.
• * 1.373

  Answ.
• * 1.374

  Isa. 55.2. Rev. 22.17.
• * 1.375

  Mat. 22.9.
• * 1.376

  John 4.10.
• * 1.377

  Exod. 32.32.
• * 1.378

  John. 12.28.
• * 1.379

  Micah. 7, 18.
• * 1.380

  Isa. 63.7.
• * 1.381

  Psal. 103.1.
• * 1.382

  2 Cor. 3.18.
• * 1.383

  Deut. 33.29. 2 Sam. 7.2.3.
• * 1.384

  Psal. 144.15.
• * 1.385

  2 Chr. 20.12.
• * 1.386

  Jonah. 3.9. Amos. 5.15.
• * 1.387

  Jer. 3.22.
• * 1.388

  Luke 22.44.
• * 1.389

  John 8.11.
• * 1.390

  Isa. 41.10.
• * 1.391

  Heb. 11.13.
• * 1.392

  Psal. 103.17, 18.
• * 1.393

  Rom. 14.7, 8. 2 Cor. 5.15. Psal. 50.15. Psal. 86.12.
• * 1.394

  Heb. 12.2.
• * 1.395

  Acts 10.33.
• * 1.396

  Mal. 3.16.
• * 1.397

  Col. 1.19.
• * 1.398

  John 3.34.
• * 1.399

  Psal. 68.18. John 1.16.
• * 1.400

  Heb. 4.2.
• * 1.401

  Psal. 68.18.
• * 1.402

  Ephes. 4.8.
• * 1.403

  Zech. 1.3. 1 Sam. 12.20, 22.
• * 1.404

  Deut. 32.3.
• * 1.405

  Psal. 10.4,
• * 1.406

  Isa. 43.21.
• * 1.407

  Lev. 10.3.
• * 1.408

  Exod. 15.11. 2 Sam. 7.22.
• * 1.409

  1 King. 8.22.
• * 1.410

  Micah 7.18.
• * 1.411

  Deut. 31.3. Ephes. 5.1.