The Gospel-covenant; or The covenant of grace opened. Wherein are explained; 1. The differences betwixt the covenant of grace and covenant of workes. 2. The different administration of the covenant before and since Christ. 3. The benefits and blessings of it. 4. The condition. 5. The properties of it. / Preached in Concord in Nevv-England by Peter Bulkeley, sometimes fellow of Johns Colledge in Cambridge. Published according to order.

2. Having thus farre spoken of the differences between the covenant of works and of grace; I now come to the revelation and dispensation of the covenant of grace, to see how diversly it

hath been administred in the severall times and age•• of the Church, before and after the comming of Christ.

1. And here I will first shew that the covenant of grace is the same in all ages of the Church.

2. The different manner of the dispensation.

1. For the first; the Fathers before Christ were under the same covenant of grace as we be; not they under one covenant, and we under another, and this we will shew in two things: First, that they had the same promise and hope of life and salvation as wee have. Secondly, they had it upon the same ground, and in the same way, scil. by faith in the free grace of God by Christ.

1. They had the same promise and hope of eternall salvation. This is necessary to bee considered, because of the Anabaptists, which teach, that they lived and died without hope of life eter∣nall, onely fed with temporall promises, and fatted like swine with earthly blessings, but without hope of a better life. But the contrary is evident by the promises that were made to them, L••∣vit. 26.12. I will be your God, and yee shall be my people; but Christ saith, that God is not the God of the dead, but of the living, Matth. 22.32. But it is more plain, Deut. 38.29. Happy art thou, O Israel, saved by the Lord. If they had had onely temporall promises, they might have been called a miserable people, according to that of Paul in 1 Cor. 15.19. If in this life onely we had hope, we were of all men the most miserable, they could not have been called an happy people. Isai. 33.22. The Lord is our King, and he will save us. They did therefore look for, and expect life and salvation. And Christ speaking of Abraham, and so of the rest of the Fathers before Christ, saith, That many shall come from the East and West, and sit down with Abraham, Isaac and Jacob in the Kingdome of God. Therefore the old Patriarchs are in heaven, and therefore it is an hellish and diabolicall doctrine, that they were fed onely with temporall promises. In Heb. 11.10. it is plain, they had not on∣ly the hope of an earthly inheritance in Canaan, but the hope of an heavenly inheritance in the Kingdome of God. And in rea∣son, what more absurd then to imagine, that Abraham should be called the Father of the Faithfull, and we to be called his children, and yet we to have an eternall inheritance in heaven, and Abra∣ham the Father of us all, to have only a temporal here upon earth.

Againe, the Saints professed themselves pilgrims and strangers upon the earth, Heb. 11.13. and David, Psal. 39.12. Which shewes that they had hopes of a better inheritance then that of Canaan. Againe, they had the same Spirit as we have, Psal. 51.12. Take not thy holy Spirit from me, saith David. Now the Spirit is the pledge of our inheritance, Eph. 1.14. And therefore if they had the same Spi∣rit, then the same inheritance.

2. As they had the same promise and hope of life, so they had it upon the same ground as we have, even by faith in the free grace of God in Christ Jesus. They had the same Gospel of grace that wee have. Hence is that, Rom. 1.2. the Gospel was promised before by the Prophets to the Fathers. And Rom. 3.21. The righteousnesse of God without the Law is manifested, being witnessed by the Law and the Prophets. It is manifested without the Law, that is, without the workes of the Law, yet hath witnesse of the Law, that is, of the writings of Moses, who teacheth a man to looke for justification by Grace, and not by workes. Hence also saith Christ, Joh. 8.56. Abraham saw my day; therefore he had Christ revealed to him. To the same purpose is that in Hebr. 13.8. Christ the same yesterday (for the time past, before his coming in the flesh) to day, while in the flesh, and for ever after; He is the same, not onely in regard of essence, but also in regard of the efficacy of his office, from the beginning to the end of the world. So also in the Songs of Mary and Zachary, Luk. 1.54.72. The revealing and fulfilling of our redemption by Christ is made to be the accomplishment of the promises made unto the Fa∣thers. What is now fulfilled was then promised; hence also saith the Apostle, Act. 15.10, 11. We hope to be saved, even as they. And Heb. 4.2. Unto us was the Gospel preached as unto them, and to them as well as to us. And the Apostle Peter, 1 Pet. 4.6. saith that unto them that are now dead, who lived in the dayes of Noah, was the Gospel preached. Hence Jude 3. it is called the common salvation, common to all believers, both before and after Christ.

This may teach us to abhorre that swinish opinion of the Ana∣baptists, [Ʋse 1] who make the Fathers before Christ, to have lived onely under a temporall Covenant, promising to them temporall things, feeding their bellies, and fatting them up with outward blessings; but they had no hope of eternall life; Whereas Christ (who is the truth) tells us, that they are in the kingdome of God, Mat. 8.11.

Hence the state of rest and immortalitie is called Abrahams bosome, Luk. 16. Abraham is the Father of us all, and therefore when we dye, we are said to be carried thither, as the childe runs to the bosome of the father or mother when any thing troubles it; therefore if Abrahams bosome be the place of our rest, it is then plaine that Abraham and the rest of the Fathers are entred into their rest, as we hope to enter into our rest.

[Ʋse 2] Let us looke unto the old Covenant made with the Fathers, and hold to that doctrine of life, which was of old given unto the Saints; Let us stand to that, and contend for it, Jude 3. There is a genera∣tion in the Land, that are altogether looking after new light, and new truths, and the old truths delivered to Abraham, Isaac, and Ja∣cob, are nothing with them. But let us take heed, lest while we gape after new light, and new truths, we drinke not in old poysoned er∣rors, and be fed with windy fancies in stead of bread. Aske for the old way, Jer. 6.16. The old way is the good way, wherein you must finde rest to your soules; Men have itching eares, itching mindes, and itching tongues also, itching to be fed with, and to be venting novelties. It hath been the blemish of our English Nation, that they have been alwayes new-fangled, running after new fashions, taking up the fashions of every Nation. The poverty of our estates will not here permit us to follow new fashions, but yet still the vanitie of our mindes is working and doating upon our new opinions, whereby men are led into pathes, that were not troden by the Fathers of old. God charges the false Prophets, Jer. 18.15. that they led his people from the ancient wayes. Whiles every one is forward to vent his own imagination, and hath libertie so to doe, every one saying, I have seene, I have seene, (when indeed they have seene nothing but the vanitie and lying imagination of their own heart) they fill the world with idle fancies, which breed questions, rather then godly edifying. Aske therefore for the way which Abraham, David, Moses, Isaiah, and Jeremy, with the rest of the Prophets walked in, and departed not therefrom. Though we have cause to praise the Lord for the aboundant manifestation of the Doctrine of Grace in these dayes, more then before Christs coming in the flesh, yet the Doctrine is the same; As the light of the Sun which shines at noone-time, or mid-day, is the same light which shined in the morning, onely more cleare and bright then before; so the Doctrine of Grace,

though more clearly manifested then formerly, when hid under types and shadowes, yet the truth is the same. Wee hope to be sa∣ved by grace, as they did, and they had the same Doctrine of Grace as we have, therefore seeke we after the old way.

2. But though the substance of the Covenant was the same then and now, yet there is a difference in regard of the manner of dispen∣sation and revealing, it being diversly propounded, according to the severall times, ages, states, and conditions of the Church, delivered one way before the coming of Christ, and another way afterward. And therefore in regard of the old way, and manner of administra∣tion of it, it's called the old Covenant, and in regard of the new man∣ner of dispensing, it's called the new Covenant. The same Covenant therefore is called both new and old, as is evident, Heb. 8.8.13. But lest any should thinke, that the old Covenant there spoken of, was properly and strictly the Covenant of workes, see what is said be∣fore, Pag. 59, 60. &c.

Wherein stands the difference between the old and new manner of the dispensation of the Covenant of grace. [Quest.]

It stands principally in foure things. [Answ.]

1. One more burthensome, another more easie.

2. One more darke, the other more cleare.

3. One more weake, the other more lively and strong.

4. In regard of the extent of the dispensation, one dispensed to that one people of the Jewes, the other to all Nations.

First, The Covenant, in the former dispensation of it, was more burthensome, and heavie to be borne, and is now made to us more easie: which appeares by those places of Scripture-speeches, which the Holy-Ghost useth of the Ordinances of the old Testament. Acts 15.10. They were a yoke which neither we nor our Fathers could beare; and Colos. 2.20. If (saith the Apostle) you be freed from these worldly Ordinances, why are you burthened with tradi∣tions? He did not say, Why will you take upon you the observation of traditions, but why are yee burthened with them? implying they were an heavy burthen. So Galat. 4.3. he comparing the state of the Church then and now, he saith they were then in a kinde of bon∣dage in respect of us now. In the dayes of the New Testament, the burthen is made light, &c. Therefore saith Christ, Mat. 11. Take my yoke upon you, for my yoke is easie, and my burthen light. He taketh

off the burthen of the Ceremoniall Law, that we need not be b••••∣thened with it. Consider the burthen that lay upon them.

First, The burthen of their costly Sacrifices, that if any had but touched an uncleane thing, he must come, and offer sacrifice, some∣time a bullock, sometime a lambe; If we were for every offence to offer such sacrifices, we should count it an heavie burthen.

Secondly, They had long and tedious journeys to Jerusalem; the Land lay more in length then breadth, and Jerusalem stood almost at one end of it, and thither thrice a yeare all the males were to goe and appeare before God, Deut. 16.16.

Thirdly, They were restrained from many liberties which wee now enjoy, we are allowed many creatures for meat, which they might not eat, as the Hare, swine, &c. Difference of meats is now taken away.

Fourthly, They were tyed to the observation of many dayes, the new Moones, and many Ceremoniall Sabbaths, to which they were bound, and not at libertie, as we are. Now whether wee re∣spect one of these, or all together, it was a burthensome thing to them. But now the yoke is made more easie, therefore Christ com∣pares the Jewish Church to a childe that in his nonage is under tutors and governours, till the time appointed by the Father. But the Church now is like a man growne up, that hath his patrimony in his own hand, Gal. 4.1, 2. Though we be bound to the duties of the Morall Law as well as they, yet a great yoke is taken off from us.

[Ʋse.] Seeing we have so much libertie in the dayes of the Gospel, and are eased of the burthen that lay upon them, it must teach us with the more freedome and willingnesse to offer up those spirituall sa∣crifices unto God which he calls for at our hands. He hath taken off from our shoulders the heavie yoke which lay upon them. Let us not therefore be as the people of Israel, of whom the Lord com∣plains, Hosea 11.3.4. that though he had taken off the yoke, and laid meat before them, yet they were like an unruly beast that kicketh with the heele. If now when the Lord hath taken off the yoke of the Ceremoniall Law, and hath given us the Covenant of his grace without those burthens that lay upon them, if yet we deale unkind∣ly with him, and count those spirituall services which he requires from the inward man to be a burthen unto us, how may the Lord

complaine of us much more? Let us therefore give unto the Lord voluntary and spirituall sacrifices; the lesser that our burthen is, the greater is the sin, if we serve not the Lord with a chearfull heart in the services he requires from us.

Secondly, The Covenant was then revealed more darkly and obscurely, but now the dispensation of it, is more cleare and evi∣dent: the light now is marvellous, it is as the Sun shining at noone-day. Hence Rom. 16.25, 26. the Gospel is called the revelation of the ministery which was kept secret since the foundation of the world, but it is now made manifest, &c. Though it was re∣vealed before, yet it was but darkly, but now it is revealed more clearly since the coming of our Saviour Christ; so also Ephes. 3, 4, 5. and Colos. 2.26. Consider the truth of this in some particulars.

First, Consider the promise of eternall life, it was darkly cove∣red over, not clearly promised to them: The promise of eternall life is very rarely in expresse termes mentioned in the old Testa∣ment. I know but one place (which is in Dan. 12.2.) where plaine mention is made of life eternall. It was shadowed out to them in the promise of inhabiting in the Land of Canaan, which was a sha∣dow of eternall life; so the threatning of eternall death, was typed out by the threatning of exclusion out of the Lords Land. Hosea 9.3. When they should be driven into captivity, it was a type of their sending into hell, if they did not returne to walke with him in his Covenant. And hence are those promises, They shall inherite the land, and dwell in the earth, Psal. 37.11. Not as if that were all they were to looke for, but because it was the type of another and better inhe∣ritance in heaven. This was the cause that made Jacob, Gen. 49.29. give that charge to his sonnes, that they should not bury him in Aegypt, but carry him into the land of Canaan. And Joseph, Gen. 50.24, 25. tooke an oath of his brethren, that they should carry his bones with them; And why was this done, but because they looked at that Land as more then an earthly possession, taking it as a type of heaven, and by giving that charge, they testified their faith in the promise of God concerning the possession of life eternall? Therefore also it was that Abraham, though he indured many troubles and in∣juries in the land of promise, and had time to have returned into his own Country, yet he would not, Heb. 11.15. because he looked at that, as a land of promise, and a type of the rest that remained

for him in the kingdome of God. Thus was the promise of eternall life obscurely propounded.

Secondly, Consider the revealing of Christ, either the person of Christ, or his offices, and wee shall see that they were darkly propounded unto them in respect of what they are to us. Christ was but shadowed out to them in types, and figures, and dark pro∣phesies. Concerning, his person it was revealed unto them that he should be God, as Isai. 9.6. where he is called the mighty God; and also that he should be man, and therefore said to be borne, Isa. 9.6. But how he should be both God and man in one person, was very darkly revealed. Which made the Jewes that they could not an∣swer to that question, how Christ should be both Lord and sonne to David. So for his offices; his Mediatorship was typed out by Mo∣ses his being between God and the people; his Priesthood typed out by Melchisedek among the Canaanites, and Aaron among the Jews; and his sacrifice by their sacrifices: his Propheticall office shadowed to them by Moses, who revealed the minde of God to the people. Therefore saith Moses, Deut. 18.18. A Prophet shall the Lord your God raise up unto you like unto me; which is applyed unto Christ, Acts 3.22. His Kingly office typed out in the kingdome of David and Solo∣mon, Luk. 1.31. God shall give him the kingdome of his Father David. But how darke these things were unto them, you may perceive by the speeches of the Disciples unto Christ, who knew not how he should execute those offices, they knew not that he should dye, they dreamt of an earthly kingdome; they saw Christ under a vaile, but wee see him with open face, 2 Cor. 3. end.

Thirdly, The benefits that come by Christ were not so clearly made knowne to them as they are to us. Justification was signified by the sprinkling of the bloud of the sacrifice, Exod. 24.7, 8. So san∣ctification was typed out by the water of purification; The benefits which are so clearly revealed unto us, that Christ is our wisdome, righteousnesse, sanctification, and redemption, were but darkly pro∣pounded unto them. So that the light now is become like the light at noone day, the light that they had was but like the dawning of the day, or the light of the starres. Hence is that of Christ, Mat. 13.16, 17. Blessed are your eyes, for they see, and your eares, for they heare, &c.

[Quest.] Why was the Covenant revealed more darkly then, and more clearly now?

1. [Answ.] Because the work of our redemption was not then transacted and accomplished, the things were not then passed as now they be; and therefore as the light of the Sun is lesse before its rising, then afterward; so Christ before his rising in the world, was not so fully knowne as since.

2. The Church was then in its minority and infancy, but now it is of full age, Gal. 4.1, 2. Therefore as a Father gives some hints of his purpose and will, to his childe when he is under age, but makes knowne all his minde to him when he is growne up; so dealt the Lord with his Church then, as with children, &c.

3. It was meet that this glory should be reserved to Christ him∣selfe, he being the great Prophet of the Church, that he should re∣veale more to the world then ever was knowne before. It was not meet that all should be revealed before his coming, but that he should have the glory of revealing those deepe things which were hid with God, making them knowne to his Church and people. And therefore they were more darkly revealed before. Onely this observe, that the further the times were from Christs coming, the lesse light they had, and the nearer to Christ, the more light sprung up. The promise to Eve was more darke, more cleare to Abraham, and still more cleare to David, &c. And the reason of this is,

First, Because Christ is the light of the world; Now as the Sunne the further it is from rising, the lesse light it gives, and the nearer to rising, the more, so did Christ the Sun of righteousnesse.

Secondly, The more light was discovered neare the coming of Christ, to stirre up the mind•• of people to wait for Christ, and his coming; The more knowne the more desired, Ignoti ••••lla c••pido, the lesse knowne the lesse desired.

Thirdly, Before the Law was given, there was lesse sense of sin, and therefore the lesse revelation of Christ: But as the sense of sin increased by the revelation of the Law, so there was more cleare re∣velation of Christ to them; Though at the best, it was but darke in comparison of what it is now in the dayes of the New Testament.

This should teach us with thankfulnesse to accept and prize these dayes of the Sonne of man, [Ʋse.] wherein Chri•••• ••ath so clearly revealed the Covenant of his Grace to us, that many Kings and Princes have desired to see the things that wee see, &c. Nay, how many in other Nations doe desire to see the things that we see, and yet cannot see

them? Abraham saw Christ, but it was afarre off. The Israelites saw him, but he was then vailed. But now wee see him with o∣pen face. How may wee stand and admire this grace, and say with the Disciples, Lord, why is it that thou wilt reveale thy selfe to us and not to the world? Count it not a small mercy, that wee have Christ revealed so clearly now more then formerly. It is one of the great promises of God unto his Church, as we may see, Isai. 11.9. That the earth shall be filled with the knowledge of God. And Jerem. 31.34. That all shall know the Lord, &c. These are the dayes fore-spoken of, wherein wee doe in a degree and measure see eye to eye, though something more may be added in the conversion of the Jewes. As God therefore promiseth it as a blessing, so count it a blessing. Christ taketh the vaile from be∣fore his face, and saith, Behold me, behold me, O yee sonnes of men, Isai. 65. Therefore,

First, grow up in the knowledge of the covenant, and of the blessings of it. We should not now bee ignorant of what God hath promised on his part, nor what he requires on our part. If we have any intimation given us of a Legacy in some rich mans will, O how carefull are we to enquire into it! How much more should we labour to know this Testament?

Secondly, labour also to grow setled in the doctrine which the covenant teacheth us, not being carried away with every new fangled conceit, but grounded in the truth which you have received. Be children in malice, but in knowledge and judge∣ment be men of ripe age, able to discerne between things that differ, and to try all things holding fast that which is good. Vn∣lesse we doe thus,

First, we lose the benefit of the dayes of light in which we live, if we be still ignorant of the covenant, and of the benefits there∣by to be received, and live not by faith in them, as good we had never heard them, we take Gods grace in vain: In vain should the Sunne rise and give light, if wee shut our eyes, and will not see it.

Secondly, if we be still ignorant of the doctrine of the cove∣nant, and unsetled, it argues a sinfull neglect, and great con∣tempt of the grace of God, and of the light we enjoy; and there∣fore as men open their windowes when the day appeareth,

though they had drawn their curtains before, so let us open our eyes to discerne the doctrine of the grace of God.

Thirdly, if any be now ignorant and ungrounded in the do∣ctrine of grace, it is a token of a dangerous estate: therefore saith the Apostle, 2 Cor. 4.4. If our Gospel be now hid, it is bid to them that are lost, in whom the God of this world, &c. And so for ungrounded∣nesse, see what the Apostle Peter saith, 2 Pet. 3.16. That they that are unstable and pervert the Scriptures, doe it to their own destruction. Seeing the doctrine of grace is so clearly manifested, let us labour to know it, and to be stablished therein, that so we may turn nei∣ther to the right hand nor to the left.

Seeing the light of grace doth more clearly shine now then in [Ʋse 2] dayes before, let us therefore goe on in our way with more ala∣crity and cheerfulnesse of spirit, we having the day-light shining to us and guiding us. The light of the Lord is risen up on high to guide our feet into the way of peace. Therefore as tra∣vellers, though they walk heavily and uncomfortably whiles they are compassed with darknesse, yet when light appeares, they goe cheerfully: so we that are pilgrimes and travellers, should rejoyce that the day is come, as they that sailed with Paul, Acts 27. we should rejoyce in the light, striving against all dis∣couragements we meet withall, and walking on cheerfully in the way that is set before us.

To teach us to walk more exactly & inoffensively, considering [Ʋse 3] we have our way so plain before us. It is no wonder if they that be in the dark stumble, they cannot see the blocks that be in their way, but they that walk in the day stumble not: So it should be with us, we should now labour to take heed of offences, both of giving and taking offences causlesly. Endeavour to walk inoffen∣so pede: If we stumble, it is not for want of light, but of heedful∣nesse. Let us strive to walk evenly, considering wee have more light then the Saints had formerly. Labour to suppresse our in∣ordinate passions and affections, pride, worldlinesse, self-willed∣nesse, emulation: keep these within, these should be like the wild beasts of the field, which retire to their dens when the Sunne ariseth, they are afraid to bee seen in the light; so these wild lusts of ours, should not dare to appeare in these dayes of light, they cannot stirre forth but the light will discover them, sinne is

now more conspicuous, and more odious. Let us therefore walk soberly, modestly, and orderly.

Thirdly, the third difference in the manner of dispensation is, in respect of power and efficacie. The dispensation of the cove∣nant works more powerfully and strongly now, then in the dayes before Christs comming: It was then more weak in the consciences of Gods people then now, if we speak of the body of them. Hence saith the Apostle, Heb. 7.18.19. The commande∣ment going before was disanulled by reason of the weaknesse of it; It was not then simply and absolutely weak and unprofitable, so that it could not communicate life and salvation to any, but compara∣tively weak in respect of the lively and powerfull communicati∣on of it now. Hence also, Galat. 4.9. they are called weak and beggerly rudiments. The covenant then did not bring men to that perfection in grace, as the new covenant doth. And this was be∣cau••e there was a lesse forcible influence of the Spirit accompany∣ing the dispensation of the covenant then. The spirit was not then given in that large measure as now, because Christ was not then glorified, Joh. 7.39. And because the spirit was given in a less measure, therefore those ordinances were lesse profitable. The liberall pouring out of the Spirit was reserved unto the time of Christs ascension, to the end it might bee known that it is from Christ glorified that we doe receive the Spirit, as John 16.7. If I goe not away (saith Christ) the holy Ghost will not come. When Christ ascended, then he gave plenitude of gifts to men, Ephes. 4.7.8. Then the Spirit was shed down abundantly, as Titus 3.6. It was given before more sparingly, but now more fully. And this we may see in some particulars.

1. There was less power of faith in the Saints before Christ, then since. When the doctrine of faith was more fully revealed, then was faith it selfe more revealed in the hearts and lives of the peo∣ple of God, Gal. 3.23. Before faith came, (saith the Apostle) im∣plying there was a time when there was lesse faith in Gods peo∣ple. According to the measure of the manifestation of the do∣ctrine of faith, such is the apprehension of faith.

2. The spirit of love was lesse in them then it is now in Gods people. For according to the measure of our faith, so is our love. The lesse they knew the loving kindnesse of God towards them

in Christ, the lesse they loved. Hence saith the Apostle, Gal. 4.6.7. that God hath sent the spirit of his Sonne into our hearts, cry∣ing Abba Father, and therefore we are no more servants but sonnes, &c. It was a more servile spirit which wrought in them, being drawn by the terrors of the law, more then by the promises of grace; but we have the spirit of adoption, the spirit of love, and of a sound mind, as 2 Tim. 1.7. Love reignes more under the dispensation of the covenant now, then before.

3. They had a lesse measure of comfort to support and carry them on against the discouragements and troubles that they met withall: we have the comforts of the Spirit in a more full mea∣sure. Luke 2. Christ is called the consolation of Israel, therefore the more we have Christ imparted to us, the more means of comfort have we. Hence is that speech of our Saviour, These things I say unto you, that your joy may be full. It's a full joy which wee have now in comparison of what they received. Therefore in these respects the dispensation of the covenant of grace is more power∣full now, then it was then.

To stirre us up to walk in more power and fruitfulnesse, [Ʋse.] accor∣ding to the seasons of grace wherein we live. Where there is more given, there will be more required. As God committeth more to us then to the Saints formerly; let us bring forth more fruit, or else the greater will our account be. It will not be enough for us to say, These infirmities were in the people of God formerly, Da∣vid, and Abraham, and other Saints sinned thus; and therefore though wee sin in the same kind, wee may attaine life as they did. The covenant offereth us more grace, it is dispensed in more power and efficacie, their slips are for our caution, not for a war∣rant to us.

First, Labour to bee filled with the spirit of power, and of a sound mind. Those that are weak, and sensible of their owne infirmity, should strive to grow in strength, that they may bee a∣ble to say as Micah 3.8. I am full of power. And as the Apostle Paul, Phil. 4.12.13. I can doe all things through the power of Christ. Wee must not bee infants and babes, but grow up to bee men in Christ, that the power of Christ may appeare to dwell in us. There is power enough in Christ, and we have the promise of all the grace that is in Christ, to supply our wants withall. Every one

that will, may come and take freely; he is a full conduit, every one that hath an empty vessell may goe and fill it. Doe therefore as those that have their vessels empty, and would have them fil∣led with water, they set them under the conduit pipes, and there they stand untill they be full. Christ is a conduit full of grace, & every ordinance is as a pipe, by which he powres into us some of his spirit. Here therefore wee must come and stand under Christ, that he may powre down upon us, st••nd with our vessels open, with open hearts, that we may be filled, as Zach. 4.3.12. The bowles of the candlestick stand under the dropping of the Olive trees, and so receive oyle continually to maintain their light; so must we. Christs divine power gives us all things that pertain to life and godlinesse, 2 Pet. 1.3. Let us but receive, and we may be fulfilled.

Secondly, as we should labour to be filled with the Spirit, so should wee endeavour also to expresse the power of it in our conversation.

1. In labouring to subdue our corruptions, wrath, impati∣e••cy, emulation, pride, worldlinesse, &c. Let us set our feet upon the necks of these tyrants that have risen up against us, and fought gainst our souls. Labour to shew forth such power of the Spirit, that we may become more then conquerours.

2. In being filled with the power of Faith, to bear afflicti∣ons, wants, and necessities, if God call us thereunto. Let us not then shrink and faile, but rest upon the faithfull covenant of God, who hath promised us all good things for this life, and the life to come, 2 Tim. 1.8. Faith will help us in extremi∣ties.

3. Labour to be fruitfull in all goodnesse, endeavouring to doe good to every one, according to the measure received: Vessels that are full, desire vent, Job. 32. And if we be vessels of mercy, filled with mercy and grace from above, we should also vent forth to others that grace, and those blessings which we have received. Be not like dry vessels that will vent nothing. Be also patterns of goodnesse and holinesse unto others. In these things grow up to the fulnesse of the stature of Christ.

Thirdly, as we should thus grow in the power of grace, so should we expresse more of the comfort of grace, and joy of the

holy Ghost, which is powred forth now more abundantly then before. Let us imitate that patterne, Acts 9.31. They walked in the feare of the Lord, and in the comfort of the holy Ghost. We should not walk heavily and droopingly, with faces cast down, & spirits dis∣couraged, but labour to expresse the heavenly joy of the Saints a∣bove, rejoycing in Christ with joy unspeakable and glorious, 1 Pet. 1.8. Rejoyce in the plenteous grace which is opened to us abun∣dantly. The Fountain is open, we may come and take freely. Look how it would joy a poore man, if a rich friend should say unto him, Come unto me in all your wants, I will help you: so should it be with us, though we are poore and in wants, yet we have a rich friend in heaven, the Lord Jesus Christ, and hee will open the rich treasure of his goodnesse to us, if we goe unto him.

The fourth difference is, in regard of the extent of it: The co∣venant of grace in the old dispensation of it, was revealed onely unto one people, the nation of the Jewes, but now it is exten∣ded to the Gentiles also, and free to bee revealed to all nations. There was a long time wherein the Gentiles knew nothing of this covenant between God and man, but walked in darknesse, and in the vanity of their mind, and therefore they are called, The Gentiles which knew not God, 1 Thess. 4.5. And, Gentiles in the flesh, Ephes. 2.11 And said to be without Christ, without promise, with∣out covenant; yea, to be without hope, Ephes. 2.12. For being with∣out Christ, who is our hope, they must needs bee without hope al∣so. We may see in the Scripture, how that (during all the time of the old Testament) all the holy things of God by which life and salvation are conveyed, are appropriated to the Jewes alone: The law is called their Law, John 8.17. And, the inheritance of the children of Jacob, Deut. 33.4. To them were committed the Oraccles of God, Rom. 3.2. To them pertained the covenants and the promises, &c. Rom. 9.4. Thence also the Gospel, in the first dispensation of it, was promised unto them, and also preached unto them, and from them came to the Gentiles. Salvation is from the Jews, Ioh. 4. Hence also the spirituall things of the Gospel are called their spi∣rituall things, Rom. 15.27. The calling of the Gentiles was such a mystery to the Jews (though beleevers) that when Peter prea∣ched to Cornelius and his family, they contend earnestly with

Peter about it, Acts 11.2. And the Apostle himselfe durst not adventure to goe unto them, till confirmed in the thing by vision and voyce from heaven. The Jewes before Christs comming, were the onely people of God, except some few gleanings of the rest of the nations, as the first fruits of the rest that should be cal∣led. The Jews onely were the children, the Gentiles were coun∣ted but as swine and dogges, as our Saviour calls the Syrophanician woman, Matth. 15. The Jewes were the righteous Nation, Exod. 19.6. The Gentiles called, Sinners of the Gentiles, Gal. 2. They were carried to serve dumb Idols in stead of the true and living God; yea, they sacrificed to Devils, and not to God, 1 Cor. 10.20. Thus before Christs comming in the flesh, the covenant of grace was dispensed onely unto the Jewes: but now it is published to every creature, or is free so to be. Matth. 28.19. Goe and preach to all nations, &c. Now it is made manifest, though be∣fore it was kept secret. Before, God was known in Israel, but now his name is great in all the world. The Gentiles that were farre off, are now made nigh by the bloud of Christ, Eph. 2.13. Hence also saith the Apostle, Rom. 3.29. Hee is the God of the Gentiles also, and not of the Jewes onely. The covenant is now re∣vealed unto all.

[Quest.] When began the separation between Jew and Gentile?

[Answer.] It was foretold by Noah, Gen. 9.27. God shall inlarge Japhet, and he shall dwell in the tents of Shem: but the accomplishment of it was long after, and that in two degrees.

First, the foundation of it was laid in Abrahams calling out of Ʋr (where hee worshipped strange Gods, Joshuah 24.2.) into the land of Canaan.

Secondly, the full accomplishment of it was at the bringing up of the children of Israel out of Egypt, when he gave them the ceremoniall law. When Abraham was brought forth of Ʋr, then was the foundation laid of that partition wall; and when God brought them forth of Egypt, then was the wall fully finished and set up.

[Quest.] How long continued this separation?

[Answer.] This separation lasted till the time of Christs ascension, and therefore it is, that though Christ came and preached the Gospel of peace amongst men, yet he did it only to the Jewes, as he

speaks, Matth. 15.24. I am not sent but to the lost sheep of the house of Israel. Thence also is Christ called, a Minister of Circumcision, Rom. 15.8. But afterward Paul calls himselfe a Minister of the Gentiles, Rom. 15.8. This separation lasted long, from Abrahams calling to Christs ascension was about a thousand eight hundred yeares, and from the Israelites going out of Egypt was above a thousand foure hundred yeares.

Why did not God reveale the covenant of his grace as gene∣rally before Christ, as since Christs comming? [Quest.]

It was so, because it so pleased him, Matth. 11. [Answer.] It was his good will to reveale it to any. And if any ask, Why not to all? It was to shew the freenesse of his grace, in which he is not bound to any, he may shew mercy where he will shew mercy, Rom. 9.15. he may reveale his grace to whom he will, and conceale it from whom hee will. In the Jewes therefore whom God chose to manifest his grace unto, the Lord would shew forth a pat∣tern of his free election of grace, chusing them rather then any other people. On the contrary, on the Gentiles hee would shew forth an example of his just rejection, leaving them to de∣served wrath.

Why did God at last reveale his covenant to the Gentiles? [Quest.]

To make his grace and goodnesse the more conspicuous and [Answer 1] glorious in extending it selfe to such a rejected and forsaken peo∣ple, Rom. 11.32. He hath shut up all under unbelief, that he might have mercy upon all. That God should look upon such a people as they were, this setteth forth the riches of his grace more abun∣dantly.

For the further glorifying of Christ, that his Name should bee [Answer 2] more glorified, Psal. 2.8. Isai. 66.19.

To teach us a double lesson: First, Humility; secondly, [Ʋse.] Thank∣fulnesse.

First, Humility, the doctrine of grace is revealed to us that were Gentiles in the flesh, without Christ, without hope, wee were aliens, an abject, a base, and rejected people, not the po∣sterity of Abraham, or Isaac. Let us remember our base e∣state, remember the rock whence we were hewen, the wild na∣ture of that Olive which wee grew upon, and let this make us humble and lowly in our own eyes. We are ready to think we are

the onely people. If we begin to be arrogant, then call to minde what we were, strangers from God, and aliens from the Common-wealth of Israel. This we had need to remember our selves of. Paul thought it needfull to put the Ephesians in mind of it, Ephes. 2.11. and the Romans, cap. 11. and the Corinthians, 1 Cor. 6.11. there is the same spirit in us; we had need therefore to looke back to what we were, that so we may not be high minded, but feare, least for our pride and unprofitablenesse, we be left in the same estate we were in.

Secondly, Thankfulnesse unto God, that whereas our Fathers sate in darknesse for many hundred yeares together, yet the grace of God is revealed unto us. Be aboundantly thankfull for it, that we which were dogs before, are now set at the childrens table; He hath made knowne his Covenant to us, which was kept secret from ages before, wherein though they would have been glad to have seen and heard the things which we doe; yet they could not; what doe wee owe unto God for this mercy? Doe therefore as they in Acts 13.48. they were glad and rejoyced that the Gospel was preached to them; so let us. Let us also praise and glorifie God for it, as the Gentiles are stirred up to doe; Rom. 15.9, 10. when the Jewes heard that God had given the Gentiles repentance unto life, they glorified God; much more should we doe it for our selves.

And thirdly; Let us learne to give up our selves to the obedience of Grace, as they did, Rom. 1.5. This is that the Gospel teacheth, 2 Tit. 11.12. There is much profession of faith in New England, but let it appeare in the life; manifest our thankfulnesse in our obedience of the Gospel of Christ; or else the more the Grace of God is revea∣led to us, the heavier will our judgement be. 2 Thes. 1.8. God will come in flaming fire, rendring vengeance to them that obey not the Gospel of Christ.

5. Here might be noted a fifth Difference, that the old Cove••••nt was to last but for a time, till the time of reformation, Heb. ••.4. but the new Covenant is to last for ever to the end of the world. Which makes against the opinion of those which teach the aboli∣tion of the ordinances of the New Testament, at the setting up of Christs kingdome which they plead for; but this I passe by. It is an everlasting Gospel, and the ordinances of it everlasting, to last as long as the world shall last.

3. Now follows a third point concerning the covenant of grace,

to be spoken to; and that is touching the blessings and benefits of the Covenant. And these are necessary to be considered of, and loo∣ked into, for sundry reasons.

First, That those that are in covenant with God, might know the great things which are given unto us of God, 1 Cor. 2.12. Now we can never know the things which are given unto us of God, but by knowing of the covenant which conveys all the blessings which God doth impart unto his people; therefore it is necessary that we should know the blessings of the Covenant, that so wee may take comfort in them; rejoyce in them, and see our owne happinesse, what an happy thing it is to be in covenant with God; Men that have great possessions, will sometimes get upon the top of some high place, to take a view of their large revenewes; so should wee ascend on high in our Meditations, to consider the great blessings which the Lord passes over unto us by his Covenant. Wee should doe as M••ses, get up to the top of Mount Nebo, and view all the land, all the severall blessings of the Covenant; And as God bids Abraham, Gen. 13.17. to view the length and breadth of the land which he would give unto him; so should we view the length and breadth of the promise; Walke through the Covenant as wee are able, to see the heighth and depth of it, that so we may know what great things the Lord hath made us possessors of, and so rejoyce in our portion, and take consolation therein. Indeed we can here behold them but as in a Map darkly, wee must reserve the full view of them till wee come to injoy them, as they shall be exhibited to us hereafter.

Secondly, It may be usefull also to others, that are strangers to the Covenant and promises, that they by hearing how great the blessings of the Covenant are, they may be allured and drawne thereby to come and take hold of the covenant, whereby such great and wonderfull things are communicated unto them. This drawes some, when they see the goodnesse of God unto his people, Zach. 8.23. Isai. 60.9. And thereby they are encouraged to joyne unto them, and become one people with them. This stird Balaam himselfe, to consider their happinesse, and to say, How goodly are thy Tents. O Jacob! and therefore wished, Let me dye the death of the righteous. This doth many times efficaciously worke upon the hearts of those that are without the Covenant.

Thirdly, The consideration of the Benefits of the Covenant, will

helpe to make the burthen of it (as it seemes burthensome to flesh and bloud) more light, and the bonds more easie. If we looke at the bond of the Covenant alone, we shall be ready to say, as Psal. 2.3. Let us breake these bonds, and cast these cords from us. But if we look into the blessings of the Covenant which it brings, these will make the bonds more easie, that the soule will say, Lord bind me as fast as thou wilt, that I may never start from thee; knit my heart unto thee, that I may feare thee for ever. It will make the service of the Covenant an easie servitude, yea it will make us see glorious liber∣tie in it. If this be considered, we shall not say, as Mal. 3.14. and Job 21.15. What profit is it, that wee have served the Lord, and kept his ordinances, &c? but that in keeping his Covenant there is great re∣ward, Psal. 19.

Fourthly, Whereas the Lord doth cast in many blessings upon his people, spirituall and temporall, (the Lord dealing in all his wayes towards his people according to his Covenant with them) now the consideration of the many blessings which wee doe enjoy by the Covenant, will lead us to the right fountaine from whence we doe receive them, even to see the faithfulnesse of God in them, who keeps covenant and promise with his people; Wee shall there∣by see, that as he hath spoken it with his mouth, so he hath fulfilled it with his hand.

Fifthly, The knowledge of the blessings of the Covenant will helpe to support our faith in all tryalls, exigencies, and straights, which we fall into; if we know what the promises of the covenant be, it will beare us up that our faith faint not, though for the pre∣sent we be cut short of the blessings which wee have a promise for. Herein faith is supported, that though God may try us, yet he will not forsake us, if the blessing be not yet come, yet it will come, it can∣not faile, the Covenant being faithfull; the Lord will perform mer∣cy to Jacob and truth to Israel, Micah 7. last. Thus it is every way usefull and profitable to know the blessings of the Covenant.

And here lift up our hearts to looke for great things, great bles∣sings, such as the great God hath promised; the blessings are suta∣ble to the person that we enter into Covenant withall; The things of the Covenant are great things, Hos. 8.12. Princes and Monarches when they enter into Covenant with other Nations, they doe not make Covenants about childrens toyes and light matters, but such

as concerne the welfare of the Kingdome; so when the great Mo∣narch of heaven and earth enters into Covenant with us, it is about the great things of our salvation, the great things of heaven, yea of God himselfe. The Covenant is full of blessings, it is a rich store-house, replenished with all manner of blessings. It is not dry nor barren, but like the fat Olive or fruitfull Vine, the fruit whereof cheares the heart of God and man. God himselfe is delighted in the communication of his grace to his people; and they are delighted with the participation of his grace from him. The Covenant is a tree of life to those that feed upon it, they shall live for ever. It is a Well of salvation, Isai. 12.3. It's a fountaine of good things to sa∣tisfie every thirstie soule, Zach. 13.1. It is a treasure full of goods, as Deut. 28.12. Here is unsearchable riches in this Covenant, which can never be emptied, nor come to an end. Our finite narrow un∣derstandings can never apprehend the infinite grace this Covenant containes, no more then an egge-shell is able to containe the water of the whole Sea. Yet it is not in vaine to consider them as wee are able to expresse them, though they be above that which we are able to speake or thinke. As Moses though he could not see Gods face, nor discerne his glory to the full, yet he was permitted to see his back parts; so we may take a little view of the blessings promised, though the full cannot be seene. As in a Map, we have the bounds of a Lordship set forth, the rivers, woods, meadowes, pastures, &c. these are seen darkly in the Map, but they are nothing to that when they are seen in their own beautie and greennesse; to see the silver streames in the rivers, the beautifull woods, the large medowes, fat pastures, and goodly orchards, which are farre more excellent in themselves, then when they are seene in the Map. So we can shew you but a little Map of those glorious things which the Covenant containes; but by that little that you doe see, you may be raised up to the consideration of the things that are not seene, but are to be revealed in due time.

Now the blessings of the Covenant are infolded and wrapped up in the promises of it, every promise of Grace containing a blessing in it, as every threatning of the Law contains a curse. They are now infolded in the promise, the time of unfolding is not yet come. The time of full discovery is when the heavens come to be folded up, Heb. 1.12. then the promises shall be unfolden, and then wee shall

fully see the blessings of the Covenant: Wee have now a right and interest in them, which is safe and sure, but as yet we have them but by promise onely; and therefore it is, that the termes of Covenant, and promise, are taken for the same, Eph. 2.12. Rom. 9.5. Hence also we are said to be heires (in hope) of eternall life, Tit. 3.7. not in present possession, but in hope. Therefore if wee would see what are the blessings of the Covenant, we must looke into the promises; Now the promises and blessings of the Covenant, are of two sorts; First, of things spirituall and eternall. Secondly, of things tempo∣rall, that concerne this outward life. The spirituall blessings of the Covenant are chiefly comprehended in these places of Scripture, Jer. 31.31.33. This shall be my Covenant, saith the Lord, after those dayes, I will put my Law in their hearts, and I will be their God, and they shall be my people. And they shall teach no more every man his neigh∣bour, saying, Know the Lord, for they shall all know me from the least of them, to the greatest of them; for I will forgive their iniquitie, and re∣member their sinne no more. So Ezek. 36.25, 26, 27, 28. Then will I sprinkle cleane water upon you, and yee shall be cleane from all your filthi∣nesse, and from all your Idolls will I cleanse you; A new heart also will I give you, &c. So also, Jerem. 32.38, 39, 40. They shall be my people, and I will be their God: and I will give them one heart, &c. Gen. 17.7. I will be a God unto thee, and thy seed. These places compared toge∣ther, with such other, doe expresse the summe of all the great things promised in the Covenant.

First, Here is that great promise, I will be your God, and you shall be my people.

Secondly, But if any say, Alas, how can God be a God unto me so sinfull as I am, that have sinned & provoked him as I have done, therefore to take away this, God saith, that shall not hinder, I will forgive your iniquities, and remember them no more.

Thirdly, But if the soule say further, that though God should take all my former sinnes away, and pardon them, yet I have such a sin∣full wretched nature in me, that I shall breake out into new sinnes against him, and bring a new guiltinesse upon my selfe; The Lord removes and takes away this also, and promiseth that he will renew our natures, and give us hearts of flesh, he will wash us from our fil∣thinesse, and write his law in our hearts, and inable us to keepe his Statutes, &c.

Fourthly, But because some may yet say, Though God should doe all this for me, yet such is my infirmitie and weaknesse, that I shall depart againe from the Lord, I shall never hold out; There∣fore the Lord makes answer to this also, and tells us that he will ne∣ver depart away from us, and that he will put such a feare of him into our hearts, that wee shall never depart from him, Jer. 32.40.

To begin with the first, which is the great promise of the Cove∣nant, I will be thy God, Gen. 17.7. Jer. 31.33. This is set in the midst of the promises, as the heart in the midst of the body to communi∣cate life to all the rest of the members; This promise hath influence into all the rest; As Christ speaking of the Commandements of the Law, calls that commandement of loving the Lord with all our heart, the great Commandement; so may this be called the great promise of the new-Covenant; It is as great as God is; He is an infinite God, the heaven of heavens is not able to contain him: Yet this promise con∣taines him, God shuts up himselfe in it, I will be your God.

1. Here is sufficiency. It is a promise of infinite worth, an over∣flowing blessing, a rich possession, an hid treasure, which none can rightly value. It was a great promise that Balak made to Balaam, Numb. 22.17. I will promote thee to great honour; A greater which Ah••suerus made to Esther, cap. 5.6. That he would give her the halfe of his kingdome; A greater then that, which was made to Christ, Mat. 4. if he that made it had been able to have performed it; But this promise passeth them all. If wee had a promise of an hundred worlds, or of ten heavens, this is more then all. When God said to Abraham, I will be thy God, what could he give or say more? As Heb. 6.13. God having no greater to sweare by, swore by himselfe; so God being minded to doe great things for his people, and having no greater thing to give, giveth them himselfe: well therefore might the Apostle, 2 Pet. 1. (looking at these promises) call them exceed∣ing great and precious promises; This is the greatest promise that ever was made, or can be made to any creature, Angels or men. Herein God giveth himselfe to be wholly ours, all his glory, power, wis∣dome, goodnesse, grace, holinesse, mercy, kindnesse, all is ours, for the good of his people that are in Covenant with him, Quantus, quantus est, he is all ours. Hence saith the Lord to Moses, Exod. 33.19. I will make all my goodnesse to passe before thee. And the Apostle, 1 Cor. 3.19. All things are yours; and all shut up in this, I will be thy

God. When a man taketh a wife into the Covenant of marriage with him, what ever he is, he is wholly hers: he gives himselfe and that which he hath to her; so when the mightie God of heaven and earth taketh his people into covenant with him, he is an hus∣band to them, and marries them to himselfe, and therefore what ever he is in the glory and excellency of his nature, it is all for the good and comfort of his people. Consider God essentially or per∣sonally, all is theirs. God in his essence and glorious attributes communicates himselfe to them for their good. And God perso∣nally considered, as Father, Sonne, and Holy-Ghost, they all enter into Covenant with us, Isai. 54.5.

The Father enters into a Covenant with us, he promises to be a Father to us. Hence saith the Lord, Exod. 4.22. Israel is my sonne, my first-borne: and Jer. 31.9.20. Is Ephraim my deare sonne, is he my pleasant childe? The Lord speaketh as though he were fond of his children, delighting in them, as Psal. 147.11. pitying of them, Psal. 103.13. As a Father hath a care for his children to lay up something for them, so the Lord hath a care to provide both hea∣venly and earthly inheritance for his children; he hath a care to nurture and instruct them in his wayes, Deut. 32.10.

2. Christ the Sonne is in Covenant with us, and speakes to us, as Isai. 43.1. Thou art mine: and Hosea 13.14. I will redeeme them, I will ransome them; O death I will be thy death; Thou hast destroyed my people, but I will destroy thee. There is the Covenant of the Sonne with us; He brings us back to his Father, from whose presence we were banished, and sets us before his face for ever. He undertakes with us to take up all Controversies which may fall between God and us. He promiseth to restore us to the Adoption of sonnes, and not onely to the title, but also to the inheritance of sonnes, that wee might be where he is, Joh. 17.24.

3. The Holy Ghost makes a Covenant with us; as Heb. 10.15, 16. Whereof the Holy Ghost also is a witnes to us, testifying of this Covenant which he makes with us. For after that he had said before, This is the Covenant that I will make with them, I will put my Law into their hearts, and in their minds will I write them, &c. Though the Fa∣ther be implyed in it, yet here is the proper worke of the Holy Ghost. What the Father hath purposed to his people from all eter∣nitie, and the Sonne hath purchased for them in time, that the Ho∣ly

Ghost effects in them. He applyes the bloud of Christ for the re∣mission of sinnes; he writes the law in our hearts, he teacheth us, he washeth us from our filthinesse, and comforteth us in our sadnes, supports us in our faintings, and guides us in our wandrings. He that effects these things for us, is there said to make a Covenant with us. Thus God personally considered, Father, Sonne, and Holy Ghost, are in Covenant with us.

2. As there is sufficiency in this promise, so also a propriety to all the faithfull; Therefore it is said, not onely I will be God, but I will be thy God, and so every faithfull soule may say, God is my God; 1. They have a right in him. 2. They have a possession of him. First, They have a right in him. The name (God) in the promise is a name or title of relation, as the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & vir; which signifie not one∣ly a man in generall, but a man with speciall relation to such a wo∣man as he hath by Covenant betrothed to himselfe. So here the name God, it notes forth the relation in which God stands to us. Hence it is said, he is not ashamed to be called their God. There∣fore when he had made a Covenant with Abraham, he called him∣selfe the God of Abraham, and afterwards, the God of Isaac, the God of Jacob, the God of Israel. As a woman may say of him to whom shee is married, this man is my husband; so may every faithfull soule say of the Lord, he is my God. Secondly, They have possession of him. He doth impart and communicate himselfe unto them, in his holinesse, in his mercy, in his truth, in the sense of his grace and goodnesse. He doth not onely shew himselfe unto them, but com∣municate himselfe unto them. Hence it is said, 1 Joh. 1.3. Wee have fellowship with the Father, &c. and Christ is said to come and sup with them, Rev. 3.20. and to kisse them with the kisses of his mouth, Cant. 1.1, 2. And to be neare to them in all that they call upon him for, Deut. 4.7. It is true, we have here but the first fruits, the earnest peny, a little part of that fulnesse which shall be revealed, because we live by faith and by promise more then by sense and sight. And thence it is that sometimes Gods owne people seeme to feele God departed from them, as Isa. 45.15. & 65.15. Yet they enjoy God still, even in such desertions; First, In regard of his Grace pardoning their failings. Secondly, In his power sustaining; Thirdly, In his grace sanctify∣ing them; Fourthly, In all these they have a sure pledge of a more full communion with him when the fulnesse of time is come.

[Reason.] The reason why the Lord promiseth to give himselfe to his people is, because a reasonable creature can be made blessed no o∣ther way, then by enjoying of God himself. It is not all the other things of the world that can make man happy, but onely the frui∣tion of the blessed God.

[Ʋse 1] This may let us see the abundant grace of God towards us in this promise of the covenant, that hee is pleased to become our God, this may be the wonder of the whole world, that which Heaven & Earth, Angels and Men, may stand astonied at, that the high God should enter into a covenant with us to become our God. There are divers things that manifest the riches of grace in this blessing.

First, it we consider what it is that is given: it is no lesse then the great, mighty, and infinite God.

Secondly, unto whom he hath given himselfe; even to us a ge∣neration of sinfull men, the wretched children of apostatizing A∣dam, that he should give himselfe to us, though we had forsaken him, and cast him off, this is wonderfull grace. It was no small thing that the Lord would at first enter into covenant with A∣dam, though carrying upon him then the lively image and re∣presentation of Gods holinesse, yet this was lesse wonderfull, a righteous God to be in covenant with righteous man, the holy God to be in covenant with man indued with the like holinesse: But this is the wonder of grace, that the just and holy God should enter into covenant with, and communicate himselfe to such sinfull, polluted, loathsome, and unclean creatures as the sonnes of men be. We might justly have been left to the God of this world, 2 Cor. 4.4. because we had preferred him before the true God. But God is pleased to give himselfe to us, to become our God. This Angels may stand and wonder at, here is infinite grace. Justice can lay no claim to this blessing, well therefore m••y we say unto it, Grace, Grace.

Thirdly, it is more grace still, because his entring into this co∣venant with us, his bestowing of this grace, is of himselfe one∣ly, of his own good will and pleasure, without our seeking or enquiring for him. Indeed before wee get full interest in the covenant, we are glad to seek and sue; but the Lord begins and offers himself unto us, as 2 Cor. 6.17. Come out from amongst them

saith the Lord, and I will be a Father unto you. Men seek not after God, as Psalm 14.2. but the Lord takes them by the hand, and saith, as Psalm. 81.11, 12. O Israel, I will bee thy God. So also he tells his people, Ezek. 16.6, 8. that when they lay in their bloud, them he said unto them, Live; and sware unto them, and entred into a covenant with them.

And yet here is more grace stil unto those that God enters into covenant with, in that he is not the God of the whole world, but of a remnant, a little handful of people whom God hath chosen. Out of the whole masse of sinfull men, the Lord picks out a few base, poore, despised ones, things of no account, as 1 Cor. 1.27, 28. and gives himselfe to such, passing by those that count them∣selves Gods in comparison of other men; passes by Saul that sits on the throne, and chuses David that followeth the sheep; here is the grace of the covenant: this may cause us to wonder and say as Judas, John 14.22. What is the cause that thou wilt shew thy self to us, and not to the world?

To teach us all that doe heare of the covenant, and of the rich [Ʋse 2] and abundant blessing that is enjoyed thereby, to give up our selves wholly and onely unto God, who hath given himselfe wholly and onely to those that are in covenant with him; Mete unto God as hee metes to you. As hee maketh a covenant with you, to give himself wholly to you: so doe you devote and con∣secrate your selves, your wit, strength, gifts, and all to be whol∣ly for him. Doe not as the Israelites, Psalm 81. God offered him∣selfe to them, but they would have none of him. God is a God to us, and not to the world; let us be a people unto him, and not to the world. The covenant between God and us, must bee as the covenant between man and wife, Hosea 3.3. Thou shalt be for me, and I will be for thee. The Lord takes it ill when (as Isai 57.8.) his people run after other lovers, and commit fornication with I∣dols, and with the world. Live therefore unto him, who lives and works all things for us, and for our salvation.

To teach us in all our straits and necessities, to flie unto this [Ʋse 3] covenant that the Lord hath made with us, to claim the right and interest that we have in him, and to look unto him for succour in all the distresses that we meet withall. Goe unto him, and say, Thou art our God, now we stand in need of thy help, all crea∣tures

cannot yeeld it, doe not thou therefore faile us. Look unto this promise, I will be a God unto thee. This course the Church ta∣keth, Isai. 63.15.16. and by vertue of his covenant they plead for mercy in their great misery. Doubtlesse thou art our Father, look down, &c. This also the Church pleads with God in time of famine, Jer. 14.21. Break not covenant with us, it is thou the Lord our God that must give rain, &c. This is a sweet plea for every child of God to plead with the Lord by.

[Ʋse 4] To teach us how we ought to walk in an holy fellowship with God without estrangednesse, seeing he hath made a cove∣nant with us, and given himselfe to us. Take heed of causing estrangednesse between God and us. As friends that are in cove∣nant the one with the other, are carefull to shun all offences whereby they might grieve one another, or cause any alienation of affection between them: so should it be with us; God doth nothing to grieve us; he deales lovingly, kindly, and mercifully with us, and therefore expostulates with his people, Micah 6.3. Wherein have I grieved thee? Lay against me the matter of accusati∣on. Oh that we could say the like unto him. But let us labour so to walk in all holy fellowship and care to please him, in reve∣rence and feare of him, that we may not doe any thing but that which is acceptable in his sight. It may also direct us how to walk towards every person in the Trinity, seeing they all enter into covenant with us. Let us carry our selves to the Father as children in feare of him, with faith depending upon him, walk before him in child-like obedience. Let us labour to honour the Son, who hath abased himselfe to redeem us unto himselfe, 1 Cor. 6. last. And seeing the holy Ghost is our Sanctifier and Comfor∣ter, labour to walk as the Temples of the holy Ghost, keeping our vessels in holinesse and honour, that he may delight to dwell in us, and take heed of grieving the holy Spirit of God, whereby you are sealed to the day of redemption, and submit your selves to his gracious directions in all things.

[Ʋse 5] A ground of infinite comfort to every faithfull soule, thou mayst say, the Lord is my God, hee is my own. It is somewhat to say, we have an house of our own, necessaries of our own, bread of our own to eat, cloathes of our own to put on, so as wee need not goe to others to supply our wants; but what a blessing is

this, that the soul may say, I have a God of mine own, God is my God. It is the misery of the men of the world, that they are for∣ced to speak of God as of the God of another people, as Laban, Gen. 31.29. The God of your Fathers; and Pharaoh, Exod. 10.16. Pray to the Lord your God, &c. They cannot speak of God as their own God. But this is the felicity of the people of God, that they can challenge an interest in God, and say as David, Psalm. 63.1. O God, thou art my God. This is more then if we could say, as Psal. 50.10, 11. That all the beasts upon a thousand mountaines are mine. Value therefore this blessing. The greater God is in himselfe, the greater blessing and consolation it is to us, he being wholly ours. All the nations of the earth are as the drop of a bucket unto him, yea as nothing, Isai. 40.12.15, 17. All the great things which the world admires at, and gazes upon, they are all nothing in comparison of him. And therefore God being so infinite, what an infinite blessing is it to have him for our God? In Gen. 15. Abraham asketh God, Lord, what wilt thou give mee? The Lord answers him, I will give thee my selfe, take me as thine, use me as thine. The same he speaks of every faithfull child of Abraham, Vse me and acknowledge me and all my power, Grace, and mercy, and kindnesse, as thine own. See how David was affected with this, 1 Chro. 17.20, 21, 22.24. Thus we have taken a little view of this great blessing of the covenant, I will be a God unto thee. But be∣cause this is the main and principall Promise of the covenant, be∣ing Substantia foederis, as Junius call it, Anima foederis, as Paraeus, Caput foederis, as Musculus calls it, therefore we will a little fur∣ther sift into this promise, and see what it may contain within the bowels of it. Now if we would know what this implies when the Lord sayes, [I will be God unto thee,] wee must first consider, what it is to be God; and then we shall see what it is that he pro∣miseth to be God unto us. Now to be God implies these three things:

1. To bee All-sufficient, both to his own Being and Blessed∣nesse, and to the blessednesse of the creature.

2. To have all that blessednesse and sufficiency, that is in him, from himselfe, and not from another.

3. To be God over all, to have dominion and soveraignty over all, as Rom. 9.

To apply these things to the point in hand, That God will be a God to us, implies these three things:

1. That he will be an All-sufficient God to us.

2. That he will be all this good to us from himself, and from no other.

3. That he will be God over us, to bring us again under the first dominion; as Micah. 4.8. to rule over us, and govern us accor∣ding to his will.

First, for the first, that God will be an All-sufficient God to us, this is a part of his covenant, that he will be to us a full blessing, so as that we shall bee wanting in nothing that is good for us. Hence it is, that when God tells Abraham, He will be his God, and the God of his seed, if Abraham should now ask what that is; saith God, verse 1. I am God All-sufficient, and also my goodnesse and sufficiency is thine, I will bee enough to thee, thou shalt need no more. Hence also is that in Jeremy 31.14. I will satiate your soule with fatnesse, and my people shall be satisfied with goodnesse, saith the Lord. God is enough to them that are his.

[Reason.] Because he is sufficient to his own blessednesse, and therefore much more unto ours. He needs no creature to adde unto him. The greater any one is in state and dignity, the more he stands in need of, to be a sufficient fulnesse unto him. That is too little for a Prince, which is enough for a private man. Now God is the most excellent Being, and therefore that which is sufficient for himselfe, must needs much more be so for us. That water which fills the s••a, will much more fill a cup; and therefore said David when he enjoyed God, My cup runneth over, Psal. 23.

Thirdly, because what ever good is in the creature, is more e∣minently and abundantly in God himselfe: hee is the Fountain, and they are the Cisterns. What ever good is in Angels or Men, or other creatures, is more abundantly in God. And therefore if all the good of all creatures joyned together, were able to satisfie and to be sufficient for a man (as we would think it were) then is God much more.

Thirdly, there is in God a sutablenesse to the desires of the soul of man. It is the happinesse of the creature to have a thing suit∣able to it: Now the soule being made after the Image of God, it is best satisfied with God, and nothing else can satisfie it. As no

creature satisfied Adam till Eve was made, that was suitable to him. Similitude breeds content. The soul is a spirit, and d••sires spirituall things: Now God is a Spirit. Again, the soule is of an intellig••nt nature, reaching after the knowledge of high and hidden things: Now God is light and wisdome to sati fie the soule in this, by filling it with light by the knowledge of him∣selfe. Again, the soule is an immortall substance, which dies not, and the desires of it are immortall: So is God, therein satisfying our soules d••sires.

Fourthly, if God be our God, then all the creatures are ours, and for our good. If God bee ours, then all that is his is ours: now all the creatures are his. Hence saith the Apostle, 1 Cor. 3. end; All things are yours. As when a virgin marrieth a Prince, his riches, glory, and all are for her good: So God having taken us into covenant with himselfe, all that hee is, and hath, is for our comfort and blessednesse.

As God is able thus to be an All-sufficient God to us, so he will be to those that are his.

First, because it is the nature of goodnesse to bee communica∣tive of it self; and therefore God being good, he will let out him∣self unto his people. He cannot satisfie himself unlesse he doe it.

Secondly, the Lords end in taking us into covenant with him∣selfe, is to make us an happy and blessed people, which wee can∣not be, but onely by the enjoyment of God himself; blessednesse standing in a confluence of all good, which cannot be found but in God alone. There is in man himselfe nothing but vanity and misery: he was at first full of grace and goodnesse, an Image of the blessed God, but now he is become a spectacle of misery. So all other things under the Sun are to him turned to vanity and vexation of spirit. As a deale of wind in the body doth not re∣fresh it, but gripe and pain it: so all the windy comforts of the world cannot satisfie, but rather trouble us, till we recover our fellowship with God. As we lost our felicity in losing God; so we must recover it again by recovering him. Therefore wee find in experience, that the soule never finds setled test, till it come to rest in God. As the Bee goes from flower to flower, because there is not full contentment to be found in any one: so the soul•• from creature to creature, til it comes to God. Hence the Lord is called

the rest of the soule, Psalm 116.7. And this the Lord knowing, that the soule cannot find rest any where else, but in him; there∣fore he will communicate himself to them: this being his end, to make the creature bl••ssed by enjoying of him.

Consider how God is an All-sufficient God to us in two re∣spects:

First, in respect of all our occasions and necessities, whatever our case be. It's Gods prerogative alone to be an universal good. The things of the world can help but against some one thing; bread against hunger, drink against thirst, cloathes against cold and nakednesse, houses against wind and weather, friends against solitarinesse, riches against poverty, Physick against sicknesse &c. But God is an All-sufficient good, he supplies all the necessities of his people, he is all in all to them, he is habitation to them, he is life, &c. he doth good to the inward and outward man; his grace is sufficient to help all the defects of the soule. Look upon the guilt of sinne, there is abundant grace to pardon: Are our infirmities many? there is power in Gods grace to heale them. Are our corruptions strong? the power of Gods Spirit can overcome them, and make us able to keep his Statutes and Judgements, and to doe them. Are our consciences disquieted, and our peace broken? His joy is able to make us rejoyce with joy unspeakable and glorious.

Again, his sufficiency extends also to the body: all the welfare of the outward man is laid up in God; he is the God of our life, Psal. 42.8. and the strength of our life, Psal. 27.1. He is a quick∣ning spirit, 1 Cor. 15.45. which though it be true in regard of the inward man, which he doth also quicken by his Spirit and grace; yet it is there spoken of the outward man, of the body which the Lord shall quicken after death, and doth now keep alive by his power. For in him we live, and move, and have our being, Acts 17.28. When God formed the body at first out of the dust, whence had it life? Not from it selfe, nor from any creature: God brea∣thed into him the breath of life: and so he still keeps the breath in our nostrils, and upholds our soule in life, or else we should pre∣sently return to dust.

Secondly, God is an all-sufficient good in respect of all times and seasons, both for this life and the life to come. Other things

serve but in their seasons, as it was said of David, that he served his time; so doe the things of this life, but they continue not, our health and strength are with us in youth, but they stay not. The flowers give their smell in the spring, but by and by they are withered and gone. The Sunne gives light in the day time, but hides it selfe in the night; cloathes keep us warme, but they wear away. But God is a lasting, yea and an everlasting good; He is God and changeth not, and therefore is called, God from everlasting to everlasting, Psal. 90.2. In a word, he is sufficient,

First, to save us from all evill, and thence hee is said to bee a Wall of fire round about his people, Zach. 2.8. So also a Cloud a∣gainst the heat, a Shield and Buckler against the Sword, &c. an all-sufficient protection to his people against all evill.

Secondly, an all-sufficient good to communicate all blessings to us which we stand in need of; therefore hee promises to open his good treasure. And hee tells Abraham when hee enters into covenant with him, that he will be his exceeding great reward. I will be all things to thee. Hence the Lord is called a Sunne, Psalm 84. that as the Sun is the cause of all fruitfulnesse to the earth, bringeth forth corn, grasse, and hearbs, and withall cherishes them: so the Lord by the influence of his grace and goodnesse, bringeth forth something out of every creature for the good and comfort of his people.

Thirdly, he is able to make up all our losses; whatever wee have forgone for his Names sake, and his Gospels, we shall have an hundred fold more either in the same kind, or in conten∣tation, or inward peace of conscience. Thus the Prophet tells Amaziah, 2 Chron. 25. when he asked what he should doe for the hundred talents, saith the Prophet, The Lord is able to give thee more then this. Have we with Abraham forsaken our native coun∣trey, and our kindred? The Lord is able to make up all.

Fourthly, He is sufficient to work for us and by us, what ever we desire according to his will. What ever enterprise wee have in hand, or goe about, though wee have mountaines against us, as Zach. 4.7. yet the Lord can make them plains, and work all our works for us. Have we any grace to bee wrought in us? Hee can make all grace to abound in us. He hath abundance of spirit, and can work both will and deed. Thus you see that God is every way sufficient to his people.

[Ʋse 1] This may let us see both the cause and cure of those manifold discontents that we meet withall in our daily course, troubled we are on every side, nothing satisfies the unsatiable desires of our hearts, but when we have the things we sought at Gods hand, yet we are discontented. The reason of all is, because we doe not injoy God, we doe not live upon him, wee doe not possesse nor improve our interest in him. We pore upon the Creature, and place our rest there, and so misse of our expectation. If we did injoy God in our daily conversation, wee might finde a sufficiency and contentment in every estate, as Paul did, Phil. 4.13. & 2 Cor. 6.10. as having no∣thing, and yet possessing all things. He lived to God, and enjoyed him, and he was an all-sufficient good to him. Wee may injoy God in any condition, in the meanest as well as the greatest, in the poorest as well as the richest. Nothing can separate us from God but sin alone. God will goe into a wildernesse, into a prison, into a low condition with his people, and he is able to make up all to them that they are cut short of. Our discontents therefore doe not arise from the change of our condition in outward things, but because we want our fellowship with God. If we doe not finde a sufficiency, it is because we doe not injoy him our all-sufficient good. What is the cure then? We must stirre up our faith, and consider our Cove∣nant, thinke with our selves what God hath promised to be to us, even our God, our all-sufficient good. If wee had faith but as a graine of Mustard seed, and did exercise our faith in this promise, and live by it, wee might command these stormes of discontent which trouble us, to be at peace and be still. We might then say, as Psal. 42.11. Why art thou cast downe within me, O my soule? &c. Hast not thou an all-sufficient good? a God to injoy? Here then is the way to true contentation. Labour to enjoy God, live upon him, he is the rest of the soule, an all-sufficient good.

[Ʋse 2] It may be a rule of triall, whereby we may in some part discerne, whether we doe indeed enjoy God in the outward comforts of this life, which we doe partake in; Many will aske the question, Whe∣ther doe I injoy God in the blessings I have? Here is one thing whereby it may be knowne: God is an all-sufficient good to them that doe enjoy him, he fills all things with his fulnesse. He maketh every thing a full blessing when he comes to us in it; It is content∣full. Doe we then finde that the things which we have are sufficient

for us, and doe they bring a kind of satiety and fulnesse with them, so that we are satisfied with our portion? this is because God is in it, and fills the blessing with his fulnesse, and so makes it to fill us; and makes us say with Jacob, I have enough, therefore when wee are not satisfied with what we have, it is a signe that God hath left the creature, and then it proves an empty and windy vanitie to us. So much satiety, so much of God in every blessing.

For direction where to pitch our affections, and settle the desires [Ʋse 3] of our soule, when we would find contentment in any blessing. Set our hearts there, where we may be sure to find that which will fill the desires of them. Contentment is that, which all seeke for, but they seeke not aright; fasten therefore the affections of the soule on God, and on him alone. Set not your hearts on riches, Psal. 62.10. L••y not out your money for that which is not bread, and your silver for that which satisfies not. Nothing can fill the heart but the fulnesse of God.

For comfort unto all those that are in Covenant with God, to [Ʋse 4] you I may say as Moses to the people of Israel, Deut. 33.29. Happy art thou, O Israel, who is like unto thee, O people saved by the Lord? And as David, Psal. 33.12. Blessed is the Nation whose God is the Lord. Take notice therefore of your blessednesse. This is a blessednesse that hath the confluence of all good in it. Let others blesse themselves in their wealth, dignitie, in titles and places of honour, and in their power and authoritie over men, this is a poore and miserable bles∣sednesse; But let us say, as Psal. 144.15. Blessed are they whose God is the Lord; Rejoyce therefore in your portion, you have an all-suffi∣cient God to save you from all kinde of evill, to minister to you all kinde of good, to worke all your workes for you, and in you, and the time will shortly come when you shall say, I have enough, my cup runs over.

But we see many that professe to be in Covenant with God, [Object.] that live as poore contemptible lives, feele as many wants, and lie under as many troubles as any other.

For the present I say in a word thus. 1. [Answ.] That the time of the full enjoyment of this promise is not yet come.

2. Peradventure Gods owne people sometimes walke not in the way of the Covenant; for as there is the blessing of the Covenant, so also the way wherein they must walke, and they starting out of the way, misse of the blessing.

3. The lives of Gods people are not to be judged of, by their out∣ward appearance, but by their inward state and condition; many a man lives poorely for outward things in this world, and yet finds more sufficiency and fulnesse in that estate, then many a man that hath barnes full, and fares deliciously every day. For first, they have necessaries as well as they that have more, though but little before∣hand. They have every day a certain provision prepared for them: As the King of Babylon provided for Jeremiah, 2 Chron. 36. Again, though Gods servants have many times but little, yet they have as much comfort in that little, as those that have greater abundance, Psal. 37.16. They have as much peace, quiet of heart and consci∣ence, as free from feare and care, as chearfull and comfortable, and finde as good a savour in that homely provision they feed upon, as others in their honey-combe. And whence is all this, but from hence, that the fulnesse of God is in that little which they enjoy? There is a full blessing in it, God hath put himselfe into it, and though it be but little and mean in shew, yet it is much in substance. And lastly, If Gods servants want at any time, he sees a little to be better for them then more abundance, not because God cannot ful∣fill their necessitie, or is not willing; he is able to supply their wants, and will in due time administer all Grace to them. God is a suffi∣cient God to his people, and therefore blessed are the people that are in such a case, yea blessed are the people whose God is the Lord.

2. As God will be a sufficient God unto us; so he will be all this to us from himselfe. God hath his all-sufficiency from himselfe, therefore called Jehovah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is the first cause of his own blessednesse, and communicates all blessednesse to his peo∣ple from himselfe. Man may communicate good to man, the Fa∣ther to the children, a Minister to his people, one neighbour to another, but he cannot doe it from himselfe, but as he hath first re∣ceived from God. The vessell may give you water, but not from it selfe, but what it hath from the fountaine; the fountaine onely gives it from it selfe. So it is between God and the creature. God is the fountaine of living waters, who immediately communicates all to his people; and thus the Lord will be to them as he promises, Isai. 44.24. I am the Lord that maketh all things, that stretcheth out the heavens alone, and spreadeth abroad the earth by my selfe. There is the force of the promise, that whereas the enemies were

mighty, and the people of God thought it impossible that they should be redeemed out of Captivitie, God taketh a resemblance from the worke of Creation, and applyes it to the worke of their redemption; that as he stretched out the heavens alone, and spread abroad the earth by himselfe; so by himselfe alone he would worke out salvation for his people. So Isai. 59.16. God speaketh like a man that looketh that others should come and helpe him, but none came, therefore his owne arme brought salvation, and sustained his people Israel. The Lord alone will be a sufficient blessing to his peo∣ple. Hence Isai. 45.7. The Lord saith that he formes light, and creates darknesse, he makes peace, and creates evill. Sometimes God so creates evill, that if it be asked whence it comes, or what is the originall of it, we must answer, as Isai. 47.11. we cannot tell whence it cometh, but onely from the Lords immediate hand. The Lord makes it evident, that it cometh from him, that men are forced to say, as Jehoram, 2 Kings 6.33. This evill is of the Lord; or as the Ma∣gicians, Exod. 8.19. This is no other but the finger of God. So on the contrary, the Lord so workes from himselfe in the communicating of his goodnesse and mercy to his people, that they may see and plainly perceive, that it is the immediate hand of God, that hath wrought all. This may be made manifest, both first in the want of outward meanes, and secondly, in the injoyment of them.

First, In the want of meanes, here God steps in and makes a sup∣ply, and becomes all things unto his people; sometimes God with∣holds from his people the meanes of life, and yet they live, that it may appeare that our life is not in the meanes, but in God, that he is our life, and the length of our dayes, as Deut. 30.20. And that in him we live, and move, and have our being, Acts 17. Thus Mo∣ses, when he had neither bread nor water for fortie dayes, yet he li∣ved, and was as strong as though he had daily eaten his appointed food. So also was it with Elijah, and our Saviour Christ, Mat. 4.2. So also with the people of Israel, God suffered them to be hungry, and yet they did not famish, that it might appeare, that man lives not by bread onely, but by every word of God, Deut. 8.3. Hence is that in Isai. 41.17, 18.20. The Lord will open rivers in the high pla∣ces, and fountaines in the valleyes, for the poore and needy, &c. And for what end will the Lord doe this? that they may know and consider, that the hand of the Lord hath done this, &c. Thus was the Lord

good to the Israelites in the wildernesse, he was all things to them. First, they had no setled habitation, but the Lord was an habitati∣on unto them, Psal. 90.1. Againe, they had no ordinary bread for fortie yeares together, and yet they were preserved alive, that they might know that the Lord was the God of their welfare, as Moses saith, Deut. 29.6. Againe, they had no meanes of renewing their cloathing, and yet they wanted not; as Deut. 29.5. Their cloathes waxed not old upon them, nor their shooes upon their feet. Againe, they were often to journey and travell by night as well as by day, and they knew not one foot of the way they should goe, therefore the Lord himselfe was a guide unto them, He went before them by day in a pillar of a cloud, and in a pillar of fire by night, Exod. 13.21. There∣in the Lord fulfilled that which he speakes, Isai. 48.17. I the Lord thy redeemer lead thee in the way wherein thou shouldest goe. Hence is that in Deut. 32.10.12. The Lord alone led him, and there was no strange God with him. He alone provided for them, he alone fed them, he alone conducted them, he alone did all for them.

As it is thus in temporall benefits, so also in spirituall blessings, the Lord is from himselfe all in all unto his people. In Ezek. 11.16. the Lord tells them, that he would carry them into captivitie, and now lest they should be discouraged for want of the Temple and Ordi∣nances, therefore the Lord promises, that he will be a Sanctuary un∣to them; he will supply unto them the want of publique ordinances from himselfe. Hence is that in Isai. 54.17. it is said that they shall be taught of God; and Rom. 8.26. that the spirit helpes the infirmi∣ties of Gods people; when the servants of God would pray, but they cannot, the Spirit himselfe maketh up their wants, and fills their hearts with groanes which pierce the heavens. So when they are to speake before the adversaries of Gods truth, and they know not how to answer, then the Lord puts an answer into their mouthes, as Mat. 10.20. So also in the preaching of the Word, the Lord him∣selfe puts words into the mouthes of his servants, that whereas they may say as Moses, Exod. 4.10. I am of a stammering tongue and cannot speake, or as Jer. cap. 1.6. I am a childe, &c. yet the Lord is a mouth unto them, and they speake words not which mans wisdome teach∣eth, but which the Holy Ghost teacheth, 1 Cor. 2.13. that they which heare them are forced to say, God is in you of a truth. So also in the comfort and peace that God giveth unto his servants, he

giveth it not as the world giveth, by abundance of earthly comforts and outward prosperitie, but when all things threaten trouble, yet then he gives peace from himselfe, Joh. 14.27.

Secondly, Consider how God is all to his people from himselfe, even in the possession & enjoyment of his good blessings; sometimes the Lord continues to us the meanes of life, and yet so workes and orders all, that the benefit and blessing is evidently seene to come not from them, but from the Lord alone; And this he maketh to appeare divers wayes.

First, Sometimes God lets us enjoy the creature, and yet wee want the blessing for a season, till he command a blessing to come. Sometimes we have raine, but not the raine of blessing, yet after∣wards, he causeth it to come in mercy, and to become a blessing. The Sunne shineth in the firmament, but we want the heat of it, the warmth and quickning power of it is withheld, to let us see that it is not the Sunne, but the Lord, by which we doe enjoy the bles∣sing. We cast our seed into the ground, but it doth not prosper, afterward it growes and flourisheth. Sometimes we carry out much, and bring in little, what is the reason? It is to let us see the truth of that, 1 Cor. 3.7. that it is the Lord which giveth the increase. Some∣times we carry out little, and bring in great increase, as Zach. 8.10.12. The reason is, it is the Lord who giveth us to possesse all things.

Secondly, Sometimes the Lord gives us the meanes by which we live, but it is in such a strange and unwonted manner and way, that the hand of God is as evidently seene in the giving of the meanes, as if he had upholden our life without meanes. Thus Exod. 16.12. the Israelites had a kinde of bread in the wildernesse, but it was in such a strange and miraculous manner, as though they had lived fortie yeares without any food. The usuall way by which we have bread, is out of the earth; according to that in Psal. 104.14. But the bread by which God fed them, was bread from heaven, Psal. 105.40. As if God had made heaven a garner or store-house, to lay up Corne for the necessities of his people. So Elijah was fed with bread and flesh, which are ordinary food, but the meanes by which he had them were as strange as though he had lived with∣out them. God appointed the Ravens there to feed him, 1 Kings 17.4.

Thirdly, Sometimes God gives some meanes to his people to enjoy, but the meanes are weake and feeble and unable to worke for our good and comfort, without a speciall blessing from himselfe. Here therefore the Lord comes in, and puts his own strength to the weaknesse of the meanes, and makes them worke for us aboundant∣ly, above that which we could expect or thinke. Thus when Daniel refused to eat the Kings meat, and chose pulse, thin grewel or hearbs, or such course stuffe, yet his countenance was better liking, then they that did eat of the Kings meat; their well liking came not from the meat, but from an extraordinary blessing that came from God, Dan. 1. So Gideon must have Souldiers and weapons of warre, and yet such a small company, and weake furniture, that Israel must be forced to say, I have not wrought salvation for my selfe, but it is the Lord that hath done it. So it is in spirituall meanes. God sometimes gives but weake meanes to a people in comparison of what others doe enjoy, yet many are turned to God by their ministry. As by the sound of the trumpets of Rammes hornes, the walles of Jeri∣cho fell downe, so by the ministry of weake man the Lord throwes downe the strong hold of Satans kingdome, to the end that the excellency of the power, may appeare to be of God, not of man, 2 Cor. 4.7.

Fourthly, Againe, sometimes the Lord increaseth and lengthens out the little and short provisions which he makes for his people, so that by reason of the increase which it receiveth from God, it is made as sufficient, as if it were an hundred or thousand-fold more. Thus with the woman of Sarepta, 1 King. 17.14. the Lord increased the meale in the barrell, and the oyle in the cruse, that it failed not, till the day that the Lord sent raine upon the earth. Thus it was also with the widow that was in debt, 2 Kings 4.3. shee had no∣thing to pay withall, but a pot of oyle, yet the Lord so multiplyed it, that there wanted not oyle, till there wanted vessells to receive it. The Lord sometimes causeth the little provisions which he ma∣keth for his people, so to last, that they want not meat, till they want bellyes to receive it. Thus also it was with those five thousand that our Saviour fed with a few loaves, Mat. 14. And so also with the Israelites in the Wildernesse, Deut. 29.5. that when no supplies of cloathing could be made to them, then the Lord made that suit of apparell upon their backe, and those shooes which were upon

their feet to continue; this was by the blessing of the Lord.

Fiftly, Sometimes the Lord giveth the same meanes to one as to another; But there is a great difference in the comfort and blessing which is injoyed by the one and by the other. One hath food, so hath another, but one eates and is satisfied, as the Lord promiseth that his people shall be, Joel 2.26. the other eates, and is not satis∣fied, as he threatneth, Hos. 4.10. One is strengthned, and growes strong to labour, the other is impotent and feeble. The Lord here∣by shewes, that the being satisfied and receiving strength, is not from the meanes, but from the blessing which he is pleased to com∣municate to his people from himselfe. So it is also in the meanes of grace, many people enjoy the same externall meanes, the same mi∣nistry, the same exhortation and promises; some are thereby con∣verted and turned unto God; others remaine blind, ignorant, and carnall; the reason is, because that as the one seekes not unto God but onely unto man, so man onely speakes to the one, but to the other God speakes by his own Spirit, and workes from himselfe over and above that which man doth or can doe. Thus we see that both in the want, and in the possession of the meanes, the Lord is all to his people from himselfe. Now the reasons why the Lord doth thus worke from himselfe are; First, for the glorifying of himselfe. Secondly, for the comfort of his people.

For the glorifying of himselfe, to make his goodnesse and suffi∣ciency [Reason 1] the more to appeare to his people, that they may know that he is not as man, tyed to meanes, or to the greatnesse and power of them, but he is an all-sufficient God; and therefore should give him all the praise; and for this very end doth the Lord sometimes bring his servants into straits, beyond the helpe of any creature, that when they are brought forth, it might appeare that it is the hand of the Lord that hath done it. When as the Lord either puts us be∣sides the meanes, or cuts them short, he doth in effect thus say to us, I have hitherto wrought for you, but it hath been by such and such meanes, which have been as a vaile between me and you, that you have not seene my power and goodnesse towards you so clearely, but now I will shew my selfe more fully to you. Now I will take away those things which though you counted helps to your selves, yet are hindrances to hinder me, that I cannot shew my selfe so fa∣miliarly to you. I will now therefore lay them aside, and by my

selfe, I will work for your good. The Lord herein deales with his servants, as Joseph did with his brethren. Whilest he walked more strangely towards them, and spake to them by an Interpre∣ter, so long he suffered his servants, and as many as would, to bee present, he cared not how many were standing by; but when hee meant to let them know that he was Joseph their brother, when hee would open all his heart to them, and let them see his abundant love, then saith Joseph, Cause every man to goe out from me, Gen. 45.1. So it is here, whiles the Lord comes to us, by so ma∣ny outward and ordinary means, he converseth with us but some∣what strangely, speaking as by so many Interpreters, by them to interpret his mind and will to us; but when hee will shew him∣selfe to us more fami iarly, then he bids away unto all these for∣mer means, silver, gold, and corn, &c. and when all these are set aside, then he comes and sayes plainly, Now you shall see what I my selfe will doe for you; and that I, who am the Lord all-suffi••ient, am the Lord your God, and from my selfe I will blesse you, you shall now see my immediate care of you. And when the Lords people see this, thereby they know him better, and ho∣nour him more, thereby are they forced to say, as Psalm 148.13. His Name onely is excellent, his Name onely is worthy to bee exalted. Before they were ready to ascribe some excellency to the means and instruments, sacrificing to their own nets: but when they come to nothing, and the Lord hath by himselfe fulfilled our de∣sire, then are we lifted up to glorifie him, hee alone is seen to be an all sufficient God unto his people. So that if wee ask, Why is the Lord alone in doing good to his people, and there is none with him, as David was asked, 1 Sam. 21.1. The answer is, be∣cause I will not give my glory to another, saith God, but will have my whole glory to my selfe alone: He is alone, that he alone may be glorified.

[Reason 2] It is also for the further comfort and consolation of the people of God, when then they shall see from whence their help com∣meth, how God by his immediate hand hath wrought for their good. A gift from the Princes own hand, is farre more gratefull then that which comes another way. So when the Lord casteth in kindnesse and favours upon his people from himselfe, this is more comfortable then to have it by another means. Indeed du∣ring

the time of the trials of Gods people, their faith is put to soar plunges, that they begin to question, as they said, Exod. 17.7. Is The Lord amongst us, or not? And are ready to say, as Isai. 49.14. The Lord hath forgotten me, &c. But when they see what hee hath done, how he hath ridden on the heavens for their help, and on the clouds in his glory, and all for their succour and good, when they see the Lord himselfe supplying their wants from himselfe, then they change their mind, and say, as Exod. 15.11. Who is like unto thee O Lord, amongst the Gods? who is like thee, glorious in holi∣nesse, fearfull in praises, doing wonders? There is no God like our God, who hath done marvellously for us, and we who have such a God shall never be ashamed.

This may serve to help our faith against the discouragem••nts [Ʋse 1] which wee are apt to fall into in the straits into which the Lord hath brought us. God hath dealt with us as with his people Is∣rael, we are brought out of a fat land into a wildernesse, and here we meet with necessities; God hath now set us besides our hopes and expectations, our props which wee leaned upon, are broken, our mony is spent, our states are w••sted, and our necessi∣ties begin to increase upon us, and now wee know not how to be supplied, the waters of the river are cut off, and now wee be∣gin to be full of cares and feares, what wee shall doe; when our means faile us, then our hearts begin to faile us; yea, and our faith also; we begin to be out of hope, and so we doe as the Is∣raelites did, who though (when they heard of deliverance) at first they bowed down their heads and worshipped, yet when they met with straits, then they quarrelled with Moses, Why hast thou brought us hither? So we begin to quarrell with Gods pro∣vidence, and without selves, and to question whether wee have done well to come hither or no. But against this discourage∣ment learn we to live by faith in this doctrine now delivered, t••at God will be all things to his people from himselfe alone. There∣fore though means faile, yet let not our hearts faile: for the faith∣full God will not faile us: he hath tied us to means, so that wee may not neglect them, neither can wee maintain the comfort of our lives without them, but the Lord stands in no need of them, hee needs not silver or gold, wooll or flax, nor houses full of store, he needs not a fruitfull land to provide for the necessities

of his people, he can without them provide for our good. If wee were left to provide for our selves, then we might d••sp••ir when means are cut off; but the Lord hath said, Cast your care upon me, I will care for you. As Joseph said to Pharaoh; Without me God will provide an answer for Pharaoh; so may silver and gold, and such things, say to us, Without us God will provide for the wealth of his people. Though our means be gone, yet God is the same, and if our faith were before fixt upon the Lord, then shew it now when means faile us. If wee cannot now trust him, our former saith was in the means, not in the Lord. The more our straits be, the more look after the Lord himselfe, that he should from him∣selfe minister needfull things unto us. When the stream fails, and runs no more, then goe to the fountain, where the waters are sweeter, and more sure. See the speech of faith, Hab. 3.17.18. Though the Fig-tree doe not blossome, nor fruit be in the vines, and the f••••ids yeeld no fruit, &c. yet I will rejoyce in the Lord, I will joy in the God of my salvation. Though all means fail, yet will I rejoyce. In the Mount will the Lord be seen, Gen. 22.14. If we could but grow up to more dependance upon him, to live by faith in him a∣lone, it would bee our great advantage: for though means doe prove as a broken reed, or as a false hearted friend, yet the Lord is faithfull, and they that trust in him are blessed, he will by himselfe create peace and comfort to his people.

[Ʋse 2] To settle our hearts against the wavering disposition which we are subject unto in this ••and. Sometimes the places wee live in, are hard and barren, and this unsettles us, we know not how to subsist. I deny not but that one place may be better then ano∣ther, more desireable, more fruitfull in it selfe. But yet the Lord promiseth, Exod. 20 24. that in every place where hee sets the remembrance of his Name, thither he will come and blesse his people, and what is wanting from the place, shall bee made up from the Lord himselfe, He turneth a barren land into fruitful∣fulnesse for his people, Psal. 107. If the places be barren where∣in we live, let us be the more humble, the more fruitfull in well-doing, the more diligent in prayer, the more strong in faith: And then we shall see, that we abiding with him in the places he hath set us in, he will be with us and blesse us so as we shall want nothing that is good.

For direction to all such as desire to find the accomplishment [Ʋse 3] of this gracious promise of God to his people, that God will be from himselfe an all-sufficient good to them: this is to teach them how to walk that they may find this blessing performed to th••m: let them betake themselves to God alone, and cast them∣selves wholly upon him. Let them make him all unto them; let them make it appeare, that they look after nothing in heaven but him, nor desire any thing in the earth in comparison of him, as Psal. 73.25. And then when th••ir hearts are taken off from these r••eds and broken staves which they r••sted on, when it is with th••m as the Prophet speaketh, Isai. 17.7, 8. that they look unto t••eir maker, and not to the creature, not to th••ir own devices and projects, but onely to the holy One of Israel, then will the Lord appeare in his glory, and will make it manifest, that from himselfe he will be an all-sufficient good to his people. Let all o∣ther things be to us as though they were not, use them as though we used them not, see a fulnesse of all things in God. Let us cast our selves upon the bounty, kindnesse, and all-sufficiency of the Lord: And then will he arise and help us, and doe for us accor∣ding to our need. Imitate the practise of Jehoshaphat, 2 Chron. 20. when hee saw himselfe destitute of help, Our eyes (saith he) are unto thee, O Lord, we know not what to doe. Let the Lord s••e that our hearts are withdrawn from the creature, and those helps which we leaned upon, and that we doe faithfully relie upon him; and then will hee ride upon the heavens for our help, as Deut. 33.26. and say, This is a people that will not lie, they have cast themselves upon mee, and therefore I will not faile them nor forsake them; I will be an all-sufficient good un∣to them.

For comfort unto godly and faithfull parents, that having [Ʋse 4] come over hither, have here spent their estates by which they might have provided comfortably for their children; they have come hither for the name of Christ, that they might enj••y him in the means of his worship, and though they doe here find grace and mercy from the Lord, and a spirituall advantage to their souls, yet they meet with losses, troubles, and straits for the out∣ward man, that they can now doe little for them. What shall parents now doe? What shall children doe? Here is com∣fort,

look to the all-sufficient God, that from himselfe will be all in all to his people. Though there bee no blessing in the hand of the Parent, yet there is in the hand of the Lord. What hee would have done for the children by the hand of the Parents, he wil now doe it from himselfe by his own hand. It is said of Isaac, that af∣ter the death of Abraham God bl••ssed him, Gen. 25.11. If Isaac prosper whiles Abraham lives, he might seem to be upholden by the substance of his father. But when Abraham was d••ad, then it was evident that the blessing upon Isaac came from the Lord: So whiles the Parents estates continue, children might seem to bee enriched by them; but when their fathers estates are wasted, and come to nothing, and yet the children are provided for, and pros∣per, then it appeares to bee from the Lord. L••t therefore both parents and children depend up••n him, and live by faith in him, who wil be a Father to them, an all-sufficient good to those that trust in him.

3. Now to the third and last particular in this promise, I will be your God. To be God, implies soveraignty and superiority over all, To be over all, as Rom. 9.5. and above all, a•• Ephes. 4.6. This therefore is also comprehended in the promise, That hee wil bee God over us and above us, to rule us, to command us, to direct and order our wayes for us. That though he doe advance and set us up on high, when he takes us into covenant with himselfe, as Deut. 26.18, 19. yet so, as that he wil be Lord and G••d over us, as Pharaoh said to Joseph, when he advanced him to that high ho∣nour, Yet (saith he) on the Kings Throne I will bee above thee: So though God do lift up his people by entring into covenant with them, so that all the world are but servants to minister unto them for their good, yet will the Lord still retain his soveraign∣ty over them, and bee exalted above them. As he wil be above all his ••nemies in that wherein they deale proudly (as hee was above the Egyptians, Exod. 18.11.) to breake them in peeces with a rod of Iron: So hee will bee above his owne people to rule them with a golden Scepter. And this is a bles∣sing of the covenant of grace. Now this benefit implies these things:

First, that the Lord will bring his people from under the pow∣er and dominion of other Lords which have gotten the superio∣rity

over them, and bring them into subjection unto himselfe a∣lone, so that whereas they might say concerning the time before, as Isai. 26.13. Other Lords have had dominion over us besides thee, yet now they shall rule over them no more, but they shall be subject to him only. Hence (saith the Lord, Joel 3.3, 4, &c) They have cast lots for my people, &c. And what have you to doe with me, O Tyre and Zydon, and all the coast of Palestine, will you render mee a recompence? &c. The meaning is, as if God should speak to the enemies of his Church, You have trampled upon my people, and dealt cruelly with them, and this you have done in revenge a∣gainst me, because I have plagued you. Will you thus recom∣pence me? I will break you in peeces, and deliver my p••ople from under y••ur power. As a King when he make••h a covenant with a people to be King over them, he then covenants with them to save them out of the ha••ds of all their enemies, to suffer no foraigne power to tyrannize over th••m: So it is here, the Lord promiseth that no tyrant shall rule over his people, neither sinne, nor Satan, nor the world, nor the lust: of their own hearts, but he himselfe will rule over them.

2. When he hath delivered us from our enemies, then he will be God over us, to command us, and appoint us what wee shall doe to please him. Though he communicate himselfe to us in all his goodnesse, grace, and mercy, yet he will not lose his soveraignty over us. In Exod. 4.16. Moses was called a God unto Aaron, because he was to command, appoint and direct Aaron in all, and Aaron was to execute all according to the direction received from Moses: So the Lord he is to be God over us, that wee must neither sp••ak nor do, but according to the command of God. As a man when he maketh a covenant of marriage with a woman, he covenants with her to be her head to rule her, that she shal be sub∣ject to him to please him; or as when a man hires a servant, &c. So when the Lord takes us into covenant with himselfe, it is that we shall bee his servants to doe his will, pleasure, and commande∣ment. When Isaac sent away his son Jacob to Padan Aran, hee blessed him; but withall, he g••ve him a charge, Gen. 28.1.6. in both verses, the blessing and the charge are m••ntioned tog••ther: So wh••n the Lord giveth this blessing to us, That hee will bee our God, the charge goeth with it; see th••t you keep the

charge of the Lord your God, and that you do whatsoever I com∣m••nd you.

3. B cause the Lord knows, (as he speaks himself, Isai. 48.4.) that we are obstinate, and our neck is an Iron sinew, &c. and are r••ady to say, as Jer. 2.31. Wee are Lords, wee will not come at thee, we will have none to command us: Therfore the Lord promiseth this al••o, when he saith, That I will be a God over you, that hee will sub∣due the rebelliousnesse of spirit that is in us, and the stoutnesse of our hearts, that he will bend and bow these stiffe necks of ours, and make us pliable to his will in all things. He will subdue our rebellions, Micah 7.19. He will over-rule our unruly, proud, and presumptuous spirits, and cause us to keep his Statut••s and Com∣mandements to doe them. This the Lord promiseth, Ezek. 20.33. As I live, saith the Lord, surely with a mighty hand, and wi••h a stretched out a••m, and with fury powred out, will I rule over you. These words are a promise of grace, that though they had other pur∣poses in their minds, they were thinking to goe after their I∣dols, and to become as other countries, serving wood and stone, as verse 32. yet saith the Lord, it shall not bee so, I will over-rule these sinfull Idolatrous hearts of yours, and you shal not serve these false Gods which you are doting upon, but I will bring you unto my selfe, and you shall serve me. And this exposition is con∣firmed by the 34, 37, 38. verses compared together. I will bring you into the wildernesse, and there plead with you face to face, and th••re make you ashamed, and I will make you passe under the rod, and bring you into the bond of the covenant, and purge out from among you the rebels, &c. This is therefore a promise of grace. There is indeed one word which seems to favour ano∣ther interpret••tion given by some, as if God did herein threaten a judgement, because he saith, I will rule you with wrath powred out, verse 33. But this doth not hinder, but the words may bee taken up as a promise of grace. For the wrath here threatned, may bee intended against the coun••ries into which they were scattered a d who held them in bondage, as verse 34. or else it may be extended to the hypocrites and reprobates amongst them∣selves, whom the Lord would separate and cut off from them, as verse 37.38. God might threaten wrath to them, though he ex∣tend grace and mercy to his own people. Or if it be understood

of the judgements which he would execute upon his owne peo∣ple taken into covenant with him, yet this makes nothing against the interpretation before given. Because the Lord doth by his corrections in which he shewes himselfe angry with his people, subdue their stout hearts, and over-power their rebellious na∣tures, and make them submit themselves unto him, hee maketh those messengers of his wrath to become meanes of good unto his people; he layes his yoak on them to tame their unruly spi∣rits. Thus saith the Lord concerning Solomon, 2 Sam. 7.14. That if he did sin against him, he would correct him. And it is said, 1 Kings 11.9. that God was angry with Solomon, and he powred out wrath against him, stirring up adversaries to trouble him. A father rules over his child••en in love and tender compassion, and yet by reason of their unruly disposition, hee is sometimes forced to shew himselfe angry with them by some sharp corre∣ctions: So it is with the Lord in the rule that he exerciseth over his people. Therefore though we do restraine the wrath powred forth, to be upon his own children, yet it may bee a promise of grace that the Lord will by meanes thereof, bring under and over-rule the stubbornnesse of their hearts, and governe them with a mighty hand, whether they will or no. Thus hee over-ruled the spirit of the Prophet, Ezek. 3.14. that though hee had no mind to preach to the Jewes, being such a rebellious people, yet the hand of the Lord carried him to the performance of it with indignation of his own spirit which was against it.

4. When he hath subdued our spirits unto him, and brought us to submit unto his will, then he will be God over us, to teach, instruct, and direct us in the way wherein we should walk, that if either ignorance or heedlesnesse doe turn us out of the way, then the Lord guides us into the right way wherein we ought to walk, as Isai. 48.17. And this he promiseth to doe, Isai. 30.21. You shall heare a voyce behind you, &c. we are apt to heare and passe by, as though we heard not, therefore the Lord is said to call af∣ter us, as one that speaks behind us, and cries to us, Ho, Ho, you are out of your way, this is the way, &c. This also h••e pro∣miseth, Psalm 25.9.12. that when he hath once meekned our crosse spirits, and made us willing to obey him, then he will guide us in judgement, and teach us the way which himself chuseth for us.

And thus the Lord will be God over his people, a God above them, as a Prince is ov••r his p••ople, an husband over his wife, a father o••e his children, a master over his servants, or a shepheard o er his flock, to rule and order them according to his owne mind. And this is no small benefit and blessing of the covenant. For look as it is for the good of a people to be under the govern∣ment of a gracious King, the good of the wife to bee under the government of a prudent husband, the good of a child to be un∣der the government of a godly father, and for the good of the fl••ck to be under the guidance of a skilf••ll shepheard: So it is for the good of the people of God, that hee will bee pleased to bee a God over them, and that he will not leave them to the rebellious lusts of their own hearts. This is a rich blessing of the covenant of grace. As it is said of Solomon, that because the Lord loved Is∣rael, therefore he gave them such a King, 2 Chron. 2.11. So be∣cause the Lord loveth his people that hee taketh into covenant with himselfe, therefore he will be King over them to rule and govern them. Hence the Prophet joynes these two together, Isai. 49.10. God that hath compassion upon them, will lead them: hee out of compassion taketh the guidance of his peo∣ple upon himselfe. When hee will manif••st his wrath against a people, then hee suffers them to walk after their own wills; but here is infinite grace and mercy, when hee taketh them into his owne government. Consider this in a few particu∣lars.

First, consider what power we are under by nature, we are under the dominion of cru••ll tyrants, Satan the God of this world is Lord over us, and we are holden under his power, who labours to make a prey of our souls, Ephes. 2.2. & Acts 26.18. Now what a blessed change is this, to be brought from under his p••wer, and to be translated under the government of the graci∣ous God?

Secondly, consider how unable we are to guide and governe our selves, as Jer. 10.23. It is not in man to guide his own way. The best souls would wander into the way of eternall perdition, if they were left unto themselves. And therefore when the Lord will become our guide to lead us in the way of life, what a be∣nefit and mercy is it? It is a benefit to a traveller that when he is

ready to misse his way, then he meets with a guide to direct him, how much more when we are ready to misse the way to eterna••l life? We are as sheep, a foolish creature, which is apt to wander; and this David found, Psal. 119.178. and therefore prayes to the Lord to lead him.

Thirdly, as wee are not able to guide our selves, so there is no other creature that can guide us aright unto life, as the Lord speaks, Isa. 51.18. There is none to guide her among all the sons which she hath brought forth &c. They may perh••ps guide our feet, but our hearts will bee erring and wandring still. As the Israelites, though they had Moses himselfe that great Prophet, to guide them and shew them the good way, yet they erred in their hea••ts, Psal. 95.10.

Fourthly, consider the peace accnmpanying and following the guidance of the Lord, Jer. 6.16. Ask for the old paths (saith the Lo••d) which is he good way, and you shall find rest to your soules. Who can expresse the sweet peace of the people of God, when their hearts are framed to a willing obedience to the guidance and go∣vernment of the Lord? Whereas when they are led by them∣selves, and their own hearts, then there is nothing but confusion and disturbance. It is a misery that cometh upon a people, when God will not guide them, but withdrawes his government over them. When there was no King in Israel, then they had many mi∣series, many troubles; much more is it so in spirituall regards, when God leaves us to the wandrings of our own hearts, how many miseries and sinnes are we subject unto? This was their curse, Rom. 1.24. to be given up unto themselves, and then they ran into all manner of wickednesse. And this was the misery of the Gentiles, Acts 14.17. that God suffered them to walk in their own wayes. Hence the Church complains. Isai. 63. last. Wee are as they over whom thou never barest rule, as it is in the old translati∣on; when they had complained before how they had erred from the wayes of God, their hearts had been hardened from Gods feare, now they shut up all in this, Wee are as they over whom th••u never barest rule, there is the misery they complaine of. Or if wee read the words as the new translation renders them, it is all one in effect: We are thine, therefore bow our hearts to the feare of thy Name. They, that is, our adversaries (as verse 18.) are a people over whom

thou never barest rule, they are a forlorne and forsaken people; this the Church lookes at as their enemies misery. Therefore it is the blessing of the people of God, when God will take them into his government.

[Ʋse 1] Seeing this is one of the blessings of the Covenant of grace, to have God above us and over us, to guide and rule us, this must teach us when we enter into Covenant with God, not to count our con∣dition then a state of libertie, as if wee might then walke after our owne desires, and wayes, as if there were none to command us and rule over us. Indeed, there is a spirituall liberty from our enemies, but there is subjection required to the Lord. Wee must not looke onely after gifts, mercies, kindnesses, pardon, and such tokens and pledges of grace, but looke also for this, to be under God, and to set up him on high to be a God and Lord over us; And let us not count this our misery, but our blessednesse, that wee are brought under his gracious government. Herein the Lord sheweth his mar∣vellous kindnesse, that he will take the care of us; Would wee not wonder to see such a Prince as Solomon, to take his subjects children to tutour them and traine them up under him? Now wee are but poore ants and worms upon earth, but the Lord of heaven offereth to take the government of us upon himselfe; This is infinite mercy; whither would our unruly hearts carry us, if he should leave us to our selves? Who is there that hath any experience of the sinfull evills that are in his heart, but will acknowledge this to be a bene∣fit, that the Lord should rule over him with an out-stretched arme? If God leave Hezekiah but a little, how is his heart lift up with pride, so that he must have a Prophet sent to him on purpose to humble him? If God leave David to himselfe, to what evills is he not ready to fall? And is there not the same spirit in us? The more contrariety and opposition that there is in us to the will of God, the greater mercy it is that he will be King over us. Learne there∣fore to count it no small blessing, and when God beginneth with us to over-rule the rebelliousnesse of our hearts, and to bring ••hem into order, take heed that we spurne not with the heele, nor lift up our selves: But let us humble our selves, and submit our selves to him, that he may take the guidance of us into his owne hands. Heare the rod and kisse it, and take it as a mercy, that he is pleased to take the care of us, to correct our wandrings, and bring us back

into the wayes of our owne peace. Take heed of walking contrary, lest he say to us, as to the Israelites, that he will reigne over us no more.

For tryall and examination, whether we be a people in Cove∣nant [Ʋse 2] with God, and have taken him to be our God; For if God be our God, then he must be God over us, and above us, he must rule us, and we must be ruled and governed by him.

How may we know that the Lord hath taken us into his govern∣ment, and that we are ruled by him alone? [Quest.]

By these foure things we may know it.

First, Where the Lord sets himselfe over a people, [Answ.] he frames them unto a willing and voluntary subjection unto him, that they desire nothing more then to be under his government, they count this their felicity, that they have the Lord over them, to governe them. As the servants of Solomon were counted happie that they might stand before him, and minister unto him; so it is the happi∣nesse of Gods people, that they are under him, and in subjection un∣to him: The Lords government is not a Pharaoh-like tyranny, to rule them with rigour, and make them sigh and groane, but it is a government of peace; he rules them by love, as he first winnes them by love. He conquers them indeed by a mighty strong hand, but withall he drawes them by the cords of love. He overcometh our evill with the abundance of his goodnesse; therefore his spirit, though sometime it be called a spirit of power, yet it is also a spirit of love, joy, and peace; though the spirit put forth his power in vanquishing our enemies that held us in bondage, yet it overcometh us by love, making us to see what a blessed thing it is to have the Lord to be over us. Thus when the Lord is in Covenant with a people, they follow him not forcedly, but as farre as they are san∣ctified by grace, they submit willingly to his regiment. Therefore those that can be drawne to nothing that is good, but by compulsi∣on and constraint, it is a signe that they are not under the gracious government of the Lord God.

Secondly, If God be God over us, governing us by the govern∣ment of his grace, wee must yeeld him universall obedience in all things. He must not be over us in one thing, and under us in ano∣ther, but he must be over us in every thing; Gods authoritie is cast away by refusing obedience to one Commandement, as well as by

refusing obedience unto all. His authoritie is seene in one, as well as in another. And he that breaketh one, doth in effect breake all, as James 2.11. When God cometh to rule, he cometh with power, to cast downe every strong hold, and every high thought that is exal∣ted against the power of Christ. He cometh to lay waste the whole kingdome of sinne, all must downe, not a stone left of that Babel. The Lord will reigne in the whole soule, he will have no God, no King with him. And therefore herein looke unto it, if he be God over us, he alone must rule over us, and no other with him. Con∣sider whether Gods dominion hath its full extent in us; whether there be not some corruption which thou desirest to be spared in: Canst thou give up thy selfe wholly to the power of grace, to be ru∣led by it? Canst thou part with thy Absalom, thy beloved lust, and be content that God should set up his kingdome in thy whole soule? Then is God over thee, and thou in Covenant with him. But if thou canst not submit that the life of some darling lust should goe; if there be any sinne that is dearer to thee, then to obey God; if thou hast thy exceptions, and reservations, and wilt not yeeld universall obedience, then art thou an alien from God and his Covenant; God is no God unto thee, nor art thou one of his people.

Thirdly, Where the Lord governeth and setteth up his king∣dome over the soule, he carries and lifts up the heart to an higher pitch, and above that which flesh and bloud could or would attaine unto. And that both in the things themselves, and the ends which they ayme at in them. He makes a man undertake such things as his owne heart would refuse and turne from; as Ezek. 3.14. he was ve∣ry backward to preach to the Jewes, and yet when he saw it was the Lords minde he submitted. So Paul (Rom. 15.20.) enforced him∣selfe to preach the Gospel, yet it was not a constrained force, but the love of Christ constrained him, 2 Cor. 5. So Moses, though at the first very loath to goe to Pharaoh, yet when the power of grace prevailed in him, he contends with Pharaoh as with his equall in the cause of God, and would not yeeld to the fiercenes of the King, not for an hoofe; so though he fled from the serpent at the first fight, yet at Gods commandement he taketh it up in his hand. This also wee see in Abraham when he was commanded to sacrifice his owne sonne, though he loved him, yet he loved God more, and therefore obeyed, which nature alone could never have done. In all

these they wrought against the streame, doing that which flesh and bloud could never have done. Againe, the power of Gods Grace in his government lifts up the soule to higher ends and aymes, then flesh and bloud can attaine unto. The kingdome of Gods grace, is called the kingdome of heaven, his aymes and ends are on high, not earthly but heavenly, his government is an heavenly regiment, the Lord governeth the hearts of his people to the same end which he hath propounded to himselfe. Gods ends and our ends meet in one, which is the glorifying of his Name. This putteth the difference between all formall hypocrites, and those that are ruled by the spi∣rit of grace: hypocrites are ruled by their owne spirit, and they ne∣ver ayme at higher then their owne ends, their owne honour, cre∣dit, profit, &c. Though their actions may be spirituall, yet their ends are carnall; but when God taketh the heart into his guidance, then he maketh us to set up him as highest in the throne, and all is done for his honour. It makes a man to use and imploy himselfe, wisdome, strength, riches, credit, and esteeme in the Church, and all for God, not for himselfe; God is his last end in every thing, as most worthy to be glorified by all. Indeed a man in Covenant with God may doe many things for himselfe, ayming at the furtherance of his owne good both spirituall and temporall, and also ayme at the good of other men, but this is not in opposition, but in subor∣dination to God and his glory; that last and maine end must sway all other ends. Nothing must be done to crosse and hinder his glo∣ry; this is the government of Gods Grace. Consider how Gods spi∣rit guides thy heart to those things, and aymes, that flesh and bloud cannot at all reach unto; for if thou hast onely thine own end and ayme, then thou art thine owne, and not under the government of God.

Fourthly, The Covenant of Gods grace causeth the peace of God to lodge in that soule in which it ruleth. Rom. 14.17. The kingdome of God is righteousnesse, peace, and joy in the Holy Ghost. Grace and peace goe hand in hand; There is a raigne and rule of grace, Rom. 5.21. And so there is of peace, Colos. 3.15. As under the raigne of Solo∣mon, there was abundance of peace, so there is under the govern∣ment of Christ, he is the King of Salem. And the more the soule is subjected unto his government, the more peace it finds. And that may be seene in these two things.

First, In the dispensations and administrations of Gods provi∣dence, though things goe crosse against us, we meet with many trou∣bles, Gods providences seeme to crosse his promises, yet there is peace to the soule in it; therefore saith Christ, Joh. 16. last. In the world you shall have trouble, but in mee you shall have peace. Certain it is, that if ever our hearts be out of quiet, it is because there is some sedition and trayterous conspiracy, which hath been rising up a∣gainst the kingdome of Christ, and this workes trouble; but where the soule is subjected to the regiment of grace, it maketh it to rest in peace; In all wrongs, injuries, and crosses, it knowes the Lord will right them; In all wants, it knowes that he will provide; In all kind of tryalls, that he will with the temptation give an issue in due time. But the heart that is unsubdued to Gods kingdome, is ready to fret against God, and sit downe discontented when any thing crosseth him.

Secondly, As it resteth in peace under the dispensations of Gods providences, so it rests in peace in regard of the spirituall enemies of our salvation, which fight against our soules. Whatsoever threa∣tens our ruine, the soule shrowds it selfe under the wing of the Al∣mightie, and concludes with the Prophet, Isai. 33.22. The Lord is my Judge, he is my King, and he will save me. Let us examine our selves by these things, and we may see whether we be under the go∣vernment of God, and so whether we be in Covenant with him.

[Ʋse 3] This may serve for a rule of direction, and withall for a ground of consolation to the Lords servants, when they feele the strength of their corruptions working in them, and their lusts prevailing a∣gainst them, that they make them groane, and cry with Paul, O wretched man that I am, &c. when they find themselves foyled againe and againe, and can get no helpe against those evills, let them fly to this promise of grace; let them lay this promise of the Covenant before them, and remember what the Lord hath said, I will rule over you with a mightie hand, Ezek. 20.33. Remember the Lord of his promise, and claime it, that it may be made good unto thee. And say, Lord, thou hast promised, that thou wilt rule over me; why is it then that these tyrants rule and raigne in my soule? why doth unbeliefe, pride, worldlinesse rule? Thus make we our refuge to the throne of Grace, and then as the Lord will fulfill the other promi∣ses of his Covenant, so he will also fulfill this, and will rule us by

his Grace; he will come and plead the cause of his people against all their enemies, and say as Isai. 52.5. What have I to doe here, that my people are taken away for nought? they that rule over them make them to howle, &c. His meaning is as if he should say, What doe you meane, Aegypt, and Ashur, to trouble my people, that you put me al∣so to trouble in rescuing them? let them alone, or else I will make you feele my power, &c. So it is in the enemies of our soules, when we are forced to howle unto God, by reason of the bondage of our corruptions, he will set us free, he himselfe will be a God over us, to rule us by his Spirit.

This being one of the blessings of the Covenant of Grace, to have [Ʋse 4] God to be Lord over us, let us then all be admonished to give up our selves to the regiment of his grace, as the Macedonians, 2 Cor. 8.5. They gave themselves to the Lord. The Lord gives himselfe to us, good reason that we should give up our selves to him. O happy day when the soule is perswaded to give up it selfe into such an hand! Thinke it enough that yee have spent the time past in the service of sinne and Satan, those cruell Lords which you have obeyed, 1 Pet. 4.3. and now for time to come give up your soules to him, that is ready with stretched out armes to receive those that come to him. When God calls to us to returne, then let us answer, Behold we come unto thee, Jer. 3.22.

And for a motive, consider,

First, That though you may stand out against the government and authoritie of Gods grace, yet you cannot resist the government of his power, but there the Lord will be above you, as he was above Pharaoh and the Aegyptians, Exod. 18.11. He thought to have been above God, and to have kept the children of Israel in bondage, but wherein they dealt proudly he was above them; If thou wilt not be subject to his grace, yet thou shalt be subject to his power, which no creature can resist, therefore all the while that thou standest out against the government of Gods grace, thou dost but spurne against the prick which is hard to doe.

Secondly, Looke at this as one of the great blessings of the Co∣venant, to be under the Lords government and guidance; Is it not better to be under the government of the blessed, holy, gracious, and mercifull God, then under the uncleane, wicked and cruell ene∣my Satan the Devill? But it may be some will say, they will be un∣der

neither, but that cannot be, there are no more spirituall regi∣ments in the world; he that is not subject to the government of Gods grace, is a subject to the Devill; What a glorious priviledge is this, that a Christian may say, that no creature, nor Angel, nor Devill, nor sin, hath power over him, but God alone? This is even to be a King upon earth, Let every soule therefore be exhorted to come under this government, and let us not doe as the Israelites, 1 Sam. 8.7. who cast off God from being their King. Cast not off the Lord, lest he cast off you, and you become a reprobate people, but if you will be your owne men, you will not have God to be o∣ver you, if it seeme evill unto you to serve the Lord, then choose you whom you will serve, goe every one and serve his own Idolls, as Ezek. 20.39. and walke after your own counsell, but withall re∣member what Samuel told the Israelites, that if they would have a King, they should at last cry out for the King that they had cho∣sen; so you, that will not have God to rule over you, but your own lusts, you will cry out one day and howle for the King that you have chosen, and you shall then know the difference between the service of the Lord, and of the God whom you have obeyed. Come in therefore and seeke the Lord, and give up your selves to be his people, that he may raigne over you; come within the kingdome of his grace here, and he will prepare a kingdome of glory for you hereafter. Thus much of the first and greatest blessing of the Cove∣nant of grace, I will be your God.

[ 2] The second blessing of the Covenant followes, which is, that the Lord promiseth to his people the pardon and forgivenes of sinnes, as is expressed, Jer. 31.34. I will forgive their iniquitie, and remember their sin no more. By this promise the Lord takes away that great scruple and feare that might fill the hearts of his people, as think∣ing that the greatnesse of their sinnes would exclude them from ever having benefit by the former promise; for if the soule hearing such a promise revealed, I will be your God, should now reply and say, Yea he will be the God of the just, as of Abraham and such as have not sinned against him, but I have sinned, and my transgressi∣ons are exceeding many, and they stand up as a partition wall be∣tween God and me, how can he then be a God to me, or commu∣nicate himselfe and his goodnesse unto me so vile and sinfull? Now the Lord in this promise taketh away this objection, and saith, I

know you have sinned, I have seene your rebellions against mee, yet this shall not hinder, but yet I will be your God, and what ever sinnes you have committed, I will doe them away, and put them out of my sight, and will be your God: and thus the Lord seemes to answer his people, Isai. 48.4.9. compared together. The Lord having promised deliverance to his people, they might say, Wee are unworthy; I know it, saith the Lord, that thou art obstinate, and yet verse ninth, For my Names sake I will deferre my anger, &c. As if he should say, In regard of thy selfe, and thy own stubborn∣nesse, thou deservest to be cut off, and left in thy misery, yet for my praise I will doe thee good. The sinnes therefore of Gods people shall not breake off their interest in God, they may serve to magnifie the grace of God toward them, but shall not lessen nor hinder it. Well therefore may this promise be reckoned amongst the bles∣sings of the Covenant of Grace, and be set in the next place to the former promise, I will be your God. This promise of pardon and for∣givenesse of sinne, is one of the great blessings of the Covenant of grace, as sounding forth nothing but Grace and blessing; Grace from God, and blessing to us; Grace from God, according to that, Exod. 34.6, 7. The Lord gracious and mercifull, pardoning sin, forgiving ini∣quitie and transgression, &c. So it also imports kindnes and blessing to us, as Psal. 32.1. Here is Grace, yea rich Grace in this promise of forgivenesse of sin, as Eph. 1.7. It is grace, because nothing but grace and mercy can forgive. God is just, but it is not justice that doth pardon sin; Justice taketh vengeance for sin, it will not spare our misdeeds; but grace taketh pitie and forgiveth. Againe, it is grace, because we have nothing to satisfie withall for the evills which wee have done, and therefore there is the more grace to us in pardoning. Againe, there is grace in it, because God hath power in his hand to take vengeance; He doth not passe by sin, as men doe offences, when they dissemble forgivenes, because they cannot tell how to be aven∣ged, and yet carry rancor and malice in their hearts, but God for∣gives, though he hath power to destroy and take vengeance, as Deut. 32.35. He is able to destroy, Mat. 10.28. and yet chooseth to forgive. Hence Exod. 34.6. the Lord joyns these together, strong and gracious, &c. This shews him to be gracious, that he is strong and yet pardo∣neth; There is infinite grace shines forth in forgiving the sinnes of men; And this will appeare if wee consider these things.

First, consider the nature of sin, which is a kind of wrong do∣ing unto God, there is injurious provocation in it, provoking the jealousie of the mighty God. As if a wise should wrong her husband by forsaking him, and joyning her self to another man, how could such a wrong be recompenced? Yet such wrong we doe unto God: for in every sin wee commit, there is a turning unto the creature, and forsaking the Creator. Here is grace therefore in forgiving such injuries, as Jer. 3.1. If a man put away his wife, and she become another mans, will he return to her again? &c. But thou hast plaid the harlot with many lovers, yet return unto me, saith the Lord. Wherein doth grace and kindnesse appeare more, then in p••ssing by wrongs? It is an easier thing to shew many courtesies and benefits to one that never wronged us, then to forgive one petry injury: yet here is the grace of God unto us, &c.

Secondly, consider against whom our sins have been commit∣ted, and that will set forth grace more: They are not commit∣ted against man alone, but against the Lord. Now a Prince will sometime forgive a trespasse against a common ordinary subject, but that which is against their own person they seldome spare. Our sins are against God, 1 Sam. 2.25. and yet he pass••th by such transgressions. This is abundant grace.

Thirdly, consider to whom sin is forgiven, and to whom it is not forgiven: it is forgiven to us that were enemies, but not to his own deare Sonne when hee came to be a mediator between God and us. Hee could not have one sinne forgiven him, God would not spare him, Rom. 8.32. but took the full satisfaction of sin from him; but yet hee spareth us that were enemies. Here is grace indeed.

Fourthly, consider the quality of the Lords forgivenesse both in the freenesse and fulnesse of it: he forgiveth freely, as Rom. 3.24, 25. Being justified freely by his grace, &c. Hence saith the Lord, Isai. 48.9, 11. For my Names sake will I deferre my anger, &c. For my own sake will I doe it: for how should my Name bee polluted? and I will not give my glory to another. I will doe it freely: for if I should take any satisfaction from thee, I should pollute my Name, and darken the glory of my grace, and give it to thee, that thou wouldest think that thou wert pardoned for thy sacrifices and

thy goodnesse. The sin that God pardoneth, he doth it freely for his praise sake. Papists may talk of their satisfaction to God for their sinnes, but these are but the words of men, and they cloud over the glory of Gods grace, and take the glory of God to themselves. But upon such termes God will never forgive. A∣mongst men though one have offended another, yet the consid••ra∣tion of former or after courtesie may deserve to have such an of∣fence passed by: but it is not so with God. Nothing that we can doe, can plead any such worth; his forgivenesse is free, as Isai. 43.25, 26. I am he that blotteth out thy transgressions for my own sake; Put me in remembrance, (saith the Lord) let us plead together: where∣as we are ready to think, that it is not onely for his own sake, but also for our sakes, for something which we have done, that hee forgives our sins. The Lord taketh this away, and saith, Come, and remember me now, and tell me what it is that I should par∣don thee for, the Lord looketh at nothing in that soule which hee pardoneth, but onely at his own praise: he doth it freely. Again, as God doth it freely, so he doth it fully: his forgivenesse is a full forgivenesse; hee putteth away all our sinnes, old, new, great, small, guilt and punishment, so that the sinnes of Gods people are before God as though they had never been committed, never to be required at their hand. The expressions the Scripture us••th here, are very excellent; it is called, a taking away our iniquities, H••sea 14.2. The blotting out of sinnes, Psalm 51.9. taken from debt-books, that when the debt is paid, then they blot it out of their book: so God when he pardoneth, he blots out our trans∣gressions, that hee never means to call us to account for them.

Sometimes it is called, the putting them away as a mist, or as a cloud which is made to vanish by the Sunne, and is no more seen, Isai. 14. It is also called, a casting of them behind the backe, Isai. 38. A casting of them into the bottome of the sea, Micah 7.18. that they shall be buried never to rise again. It is called, a cove∣ring of our sinnes, that they cannot appeare in his presence, nor bee seen of him any more, Psal. 32.1. and the 85.2. Yea, they are so hid and covered, as that the Lord sees no iniquity in Jacob, nor transgression in Israel, Numb. 23.21. Not meaning as the Fami∣lists dote, That there is no sinne which the Lord can take notice of in hi•• ••••o••l•••• but, that though God doe see sinne in them by

the eye of his knowledge, yet he doth not see them by the eye of his judgement, to lay them to their charge. Nay, the Lord will so farre put away the sinnes of his people, that if hee should af∣ter come and make inquisition for sinne in them, yet there shall not be one found, as Jer. 50.20. they are past and gone as the wa∣ters of Noah, never to return again. If wee consider all these, the provocation that is in sinne, and how many they are, and a∣gainst whom they are committed, to whom they are forgi∣ven, and how freely and fully they are pardoned, we must needs say, Here is grace, yea riches of grace in the forgivenesse of sin: It is therefore a blessing of grace.

Secondly, as there is grace shewn from God in the pardon of sinne, so infinite benefit and blessing commeth to us thereby, Psal. 32.1. Blessed is the man whose iniquity is forgiven, &c. This is not a promise of no value, but is one of the most great and pretious promises of the Covenant, of more worth then thousands of gold and silver. How great a benefit this is, will appeare, if we consider how great an evill sinne is which by forgivenesse is ta∣ken away. The greatnesse of the one will set forth the greatnesse of the other. Now sin is the greatest evill in the world, and that both in it selfe, and to us.

First, in it selfe it is the greatest, whether we consider it sim∣ply in its own nature and being; or causally, making evill the subject that it dwels in. In the former respect it is the greatest evill, because it is contrary to the greatest good. God is good, he is goodnesse it selfe, his will also is holy, just, and good. Now nothing is so contrary to God, and to the goodnesse of his holy will, as sin is: this crosseth the holinesse of his will. And as for the other, if we consider fin causally, what is it which makes the creature evill (as we read of evill Angels, Psalm 78.49. and of evill men, 2 Tim. 3.13.) Whence is it that they are become evill? It is onely by sinne, they were created good, but sin hath corrupted them and made them evill. And that which makes o∣ther things evill, must needs of it selfe be much more evill. Take away the sin from Devils, and they are good; they are evill onely by sin.

Secondly, but that which more neerly concerns the point in hand, is to consider, how sin is the greatest evill unto us, and that appears,

First, because it is sin, and sin onely, which excludes us from God, and makes a separation between God and us. Poverty, re∣proach, sicknesse, &c. these are evils, but they are not such evils as are able to separate us from God, Rom. 8. God was with Joseph in prison, with Jeremiah in the dungeon, with those that wan∣dred up and down in wildernesses in sheep-skins, and goat-skins, being afflicted, destitute, and tormented. But sin is as a partition-wall betwixt God and us, it separates betwixt us and our God, Isai. 59.1, 2. Sin breeds an alienation and strangenesse betwixt us, so as till sin be taken away, there can be no communion be∣twixt God and us. But now by the forgivenesse of sin, this par∣tition-wall is pulled down, so as we have free accesse unto God, and may come into his presence, and behold his face, and stand be∣fore him, being accepted in his beloved. Now by the forgive∣nesse of sin we return again unto our former estate in which wee stood before our fall, before that sin had broken us off from God. Now as the Apostle saith, 1 John 1.3. We have fellowship with the Father, and with his Sonne Jesus Christ. In our fall sin brake off our communion with God, but by the forgivenesse of sin wee have liberty to recover this our communion with him again.

Secondly, sin is that w^ch hinders all other good things from us, Jer. 5.25. If we want any thing that is good for us, thank our sin for it: God is good, and ready to doe good, free to communicate his goodnesse to all his creatures; why then are good things re∣strained from us? It is our sin which intercepts them, and cuts us short. But now when sin is done away by forgivenesse, then is the former hinderance removed: this doth as it were turn the cock which stops the course of the blessing from comming unto us, and now we recover an interest in all the good things of the world, so as all things are ours when sinne is not ours, but is taken away from us.

Thirdly, it is sin which brings all sorrowes and miseries upon us, this is that which brings sword, famine, pestilence, naked∣nesse, and all such outward calamities, sin i•• ••he true cause of all these. These spring not out of the dust, nor come by chance, but are the fruit which growes upon the forbidden tree of sin: but let sin once be forgiven, then are these things which are in them∣selves evill, turned unto good unto us: Affliction is good when

the sin which causeth it is gone and done away; one that hath his sin forgiven, may rejoyce in affliction, Rom. 5. yea, hee may be exceeding joyous in all tribulations, 2 Cor. 7.4. When sin, which is the sting of every crosse, is removed, is pulled out, then may we take up that crosse which before we fled from as from a ser∣pent, and put it in our bosome, and not be hurt by it.

Fourthly, it turns good things into evill unto us: sometimes God gives good things even to wicked and evill men, making his Sunne to shine, and rain to fall upon the wicked and unjust, Matth. 5.45. But so long as sinne is unpardoned, though the things be good in themselves, yet they are not good unto them; sin corrupts the good things they enjoy, it turns blessings into curses, as the Lord saith in Malachi 2.2. I will curse their blessings, th••ir health, wealth, peace, and prosperity, are as snares unto them to work their ruine, Psal. 69 22. But where sin is pardo∣ned, there is no more curse, Apoc. 22. Then the blessing returnes to the creature, and is in the creature; the rain is a rain of bles∣sing, Ezek. 34.26. our meat and our talk a blessing, our prospe∣rity a blessing, we are then blessed in all we enjoy, in all we put our hands unto.

Fifthly, what an evill sin is, and what a benefit forgivenesse is, we may conceive, if we doe but look on such men as have felt the sting of sin in their own consciences, and have felt the burthen of it ••ying on them: Look upon Cain crying out in the horror of his conscience, My sin is greater then can bee forgiven, Gen. 4. Look upon Saul complaining that God was departed from him; I am (saith he) in great distresse. Look upon Judas when his sin pres∣sed upon his conscience, how unable he was to beare it, very an∣guish of conscience on earth makes him cast himselfe into the gulfe of hell. The spirit of a man will beare his infirmity, all out∣ward sorrowes, so long as his conscience is at peace, free from the trouble of sin; but when sin comes and burdeneth the conscience of a man, this none can beare. This David found to bee a bur∣then beyond his strength, he was not able to beare it, Psal. 38.3. A stone is weighty, and the sand is heavie, but sin upon the con∣science is heavier then them both, Pro. 27.3. This burthen makes the whole creation to groan under it, Rom. 8. And whosoever hath felt the guilt of his own sin lying upon him, such an one wil

easily conceive what a blessing this is to have sinne forgiven. By forgivenesse the burden is lightned, the wound is healed, the soule is eased of that anguish and bitternesse which it was in be∣fore. While our sin was unpardoned, we looked at God as an enemy to condemne us, but now we have peace towards God, we are reconciled, the cause of the enmity being taken away. All this considered, well might D••vid say as he did, Blessed is the man whose sin is forgiven, and iniquity covered, Psal. 32. Now this great blessing God hath promised in his covenant, he will forgive the sin of his people which give up themselves to walk in cove∣nant with him. Hee will not remember against them their for∣mer iniquities, their sins shall be as if they had never been: hee will see no iniquity in Jacob, nor transgression in Israel, he will passe by the sin of the remnant of his heritage, he will remember their sins no more: yea though their sins be great, yet hee will forgive them; though they abound, yet his grace shall abound much more in the forgivenesse of them, Rom. 5.20. See Isai. 43.25. And this the Lord will doe:

First, because mercy pleaseth him, Micah 7. It is a pleasure to him to shew mercy to his covenanted people. Never did we take more pleasure (nor so much) in the acting and committing of our sins, as he doth in the pardoning of them. Hee is the Fa∣ther of mercy, 2 Cor. 1. And therefore delights in mercy, as a fa∣ther delighteth in his children. It doth him good to see the fruit of his own mercy in the taking away of the sins of his people.

Secondly, it is the purpose which he hath everlastingly pur∣posed within himselfe, to make his grace glorious in those whom he hath by covenant given unto Christ to be saved by him; he will have the praise of the glory of his grace, Ephes. 1.6. Hee will not lose this glory, he will be admired in the Saints, 2 Thess. 1.10. Hee will make the world to wonder, when it shall bee known what sin hath been committed by them, and pardoned by him. Gods people are called vessels of mercy, Rom. 9. As those therefore which are vessels of wrath, shall be full of the wrath and indigna∣tion of the Almighty, to make his wrath known in them: so the vessels of mercy shall be filled with mercy, filled up to the brim; God will have no empty vessels, all shall be full, one sort filled with wrath, the other with mercy.

Thirdly, The Lord hath received a satisfaction to his Justice in Christ; what ever Justice could require at our hand, Christ hath satisfied for us to the utmost farthing. So that now Justice cannot complaine, though that sin be forgiven unto us, because it was fully punished in Christ.

Fourthly, If the Lord should not forgive the sinnes of his people which believe on Christ, Christ his sufferings should be in vaine. To what end was it for him to suffer, the just for the unjust? Why was the chastisement of our peace laid upon him, if wee should also suffer for our owne sinnes? God would never have laid our iniqui∣ties upon him, but that he intended to forgive them unto us.

Fifthly, There is no other way to have sinne done away, no o∣ther meanes to get free from sin, but by forgivenes. Either God must forgive sin, or all the world must be condemned, and lie under his curse for ever. But there are a remnant, that God will save from perishing in the condemnation of the world, &c.

Sixthly, The Lord hath not onely promised forgivenes, and spo∣ken it with his mouth, but his act and deed gives us assurance that he will faithfully performe unto us that which he hath promised, his dealing with us doth evidently declare his gracious inclination towards us, and his readinesse to forgive.

First, His great patience in waiting for our repentance and turn∣ing unto him, he waits for this very end, that he might be gracious, Isai. 30.18.

Secondly, His proclaiming of his Name, as he doth in Exod. 34.6. The Lord, the Lord, gracious, mercifull, forgiving iniquities; why doth the Lord thus proclaime his Name, and tell us openly that he is a God forgiving iniquities, &c. but that we might take notice of his graciousnesse towards us, and might be encouraged to looke unto him for forgivenesse? Even as Kings proclaime their pardon, that they might be acknowledged to be gracious Lords.

Thirdly, His gracious invitation also assures us that he will for∣give; Come unto me, saith Christ, Mat. 11.28. If sin burthen you, I will ease you. Yea he entreats us to accept of reconciliation, and to be reconciled unto God, 2 Cor. 5.20.

Fourthly, Consider his commanding of us to forgive one ano∣ther; he commands other men to forgive us, which is an argument that himselfe will forgive. For, first, herein he shewes his love to∣wards

us, that he would not have the hatred of any creature to lye against us, no not so much as the displeasure of a weake man; but would have us to enjoy their love; how much lesse then will he let his owne wrath lye upon us, which is infinitely more heavie then the displeasure of all the creatures in the whole world? and second∣ly, If he would have us to forgive one another, which have so littl•• love and compassion in us, how much more will he forgive us, his compassion being so tender and pitifull towards the worke of his own hands? These acts of his goodnesse doe confirme this unto us, that he is a gracious God ready to forgive.

This lets us see the onely way to get free from the guilt of our [Ʋse 1] sinne, which lyes upon us; here is the way, and there is no other, but to fly to grace and mercy to obtain free forgivenes. The wicked hypocrite thinkes to escape, by denying his sin, as Saul did, 1 Sam. 15. or by hiding it from the eyes of the Almightie, as they doe, Psal. 94.7. Others thinke that God cannot know them, as Job 22.13, 14. or that he will not regard them, as Psal. 94.7. But marke what the Lord himselfe saith, Hos. 5.3. I know Ephraim, and Israel is not hid from me. And in Amos 5.12. I know your manifold transgressi∣ons, and your mightie sinnes. And in Hos. 7.2. I remember all their wic∣kednesse, saith the Lord; yea he hath Our sinnes laid up as amongst his treasures, Deut. 32.34. and sealed up as in a bag, Job 14.17. to bring them forth against such Atheisticall hypocrites, in the day of his visitation. Others thinke to make amends for their sinnes, that they will appease God with thousands of Rammes, and ten thou∣sand rivers of oyle, as Micah 6.7. but the Lord will be appeased by none of these. Our onely way is to fly to grace, and to free forgive∣nesse, all other meanes, whether pardons from men, or satisfactions from our selves, will not free us from the guilt of the least sin, the taking away of our sinnes must either be by free forgivenesse, or they must lye upon us for ever.

Is forgivenesse of sinnes one of the blessings of the Covenant? then [Ʋse 2] surely it reacheth no further, nor to no more then to such as doe give up themselves to God, to walke in Covenant with him; such therefore as walke contrary to the Covenant which is between God and his people, such as will be bound in no bonds, but cast away all bonds from them, and will walke at libertie, and will not be re∣strained, let such know, that the bond of the Covenant (as the Pro∣phet

speakes in Ezek. 20.37.) and the blessing of the Covenant, goe together; so as those that will not come within the bond of it, shall never partake of the blessing. When God drawes his people into the bond of his Covenant, then he is about the forgiving them their sinnes. Consider that of the Apostle, Rom. 11.26, 27. when God doth take away the sin of a people, then doth he also make a Cove∣nant with them, and takes away ungodlinesse from them. A loose ungodly walking, contrary to the Covenant which God makes with his people, is an evident demonstration that our sinnes are still bound fast upon us, and they will be as fetters and snares to bind us hand and foot to cast us into utter darknesse. This benefit of for∣givenesse of sinnes, is proper onely unto those that are a people in Covenant with God, and doe by Covenant bind themselves unto him, to walke before him as becoming his people.

[Ʋse 3] For incouragement unto all such as doe desire to renew their communion with the blessed God, and to returne into acquain∣tance and fellowship with him; you desire to have God to be your God, you would faine draw near and get into Covenant with him, that he may be a God unto you, and you a people unto him: but this dismayes you, this puts you back, you have so much guilt lying upon you, so many sinnes standing up betwixt God and you, that you thinke it impossible that the holy God should ever take such a sinfull wretch by the hand, and enter into Covenant with him, to become his God. But let such consider this sweet promise of grace, I will be mercifull to their iniquities, and remember their sinnes no more. When he had before said that he would be their God, now lest any should be beaten off from drawing neare unto him, to renew their communion with him, he subjoynes this promise, I will forgive their iniquities. As if he should say, though you thinke I will not be a God unto you any more, because of your sinnes, yet these shall not hinder; for I will forgive them, they shall stand in my sight no more.

[Ʋse 4] Hath God thus promised forgivenes of sin in his new Testament and Covenant? then let us for our parts labour to partake of this rich blessing; lye no longer under the guilt of our sinnes, but seeke to have them forgiven. Say not, there is no hope; we have a pro∣mise, and we may be the children of the Covenant, to whom the promise is made. Thinke what the Prophet saith in Amos 5.15.

It may be the Lord will be mercifull to the remnant of Joseph, though before in ver. 12. the Lord had told them, that he knew their mani∣fold and mighty sinnes; yet the Prophet here puts them in hope, it may be, the Lord will yet be mercifull; much more should wee be incouraged by the plaine promises of God. And therefore when we heare the Lord say, I will be mercifull, I will forgive; let every soule say within it selfe, Surely then I will try, I will seeke, I will sue for mercy, that I may be forgiven.

But what should I doe that I may be forgiven? [Quest.]

1. Enter into thine owne heart, [Answ.] and search out all the sinnes of heart and life, which thou art privie unto, Lament. 3.40. This is the Lords owne direction, Jer. 3.12, 13. when the Lord first pro∣mised that he would shew himselfe mercifull, and not let his wrath fall upon them; yet presently addes, But know thou thine iniquitie, for thou hast fallen by rebellion, &c.

2. When thou hast found out thy sin, goe then before the Lord and confesse and judge thy selfe before him, as Ezra 9.6. Confesse thy selfe worthy to be destroyed. Doe as the Prodigall did, Luke 15. I am no more worthy to be counted thine.

3. Present before the Lord the sacrifice of the Lord Jesus, bring no satisfaction of thine owne, make no mention of thine own righ∣teousnesse, or good deservings, but fly onely to the bloudy sufferings and sacrifice of Christ, to find acceptance & reconciliation through him; without that bloud, there is no forgivenesse, Heb. 9.

4. Come not before God with an heart purposing still to con∣tinue in thy sinne, but together with prayer for pardon, joyne pray∣er for a spirit of grace and holinesse, to make thee a new heart and a new spirit, that sin may live in thee no more: be willing to bind thy selfe by Covenant to the Lord, to glorifie that grace shewed on thee, if he will please to be gracious towards thee, in taking away this sin, Hos. 14.3. with 9. Thus come before the Lord, and then, as men that have any great legacy left them by the will of another, they will intreat for it, they will plead the Testament of the Testa∣tour, and if that will not prevaile, they will bring it into the Court of Justice, and there sue for it: So let us doe, beg, intreat, require the performance of this legacy of the new Testament, which grace hath bequeathed unto us; and if this obtaine not, then bring our cause into the Covenant of grace, and there sue and plead, before

the throne of grace. There bring out the words of the Testament, and say, Lord here is thine owne Covenant and promise, hold the Lord fast to his promise which he hath made, and plead with him, and say, Lord, why are thy mercies restrained from me? where is thy faithfulnesse? why dost not thou pardon mine iniquitie? Though I be worthy to perish, yet remember thy Covenant, make good thy promise, in which thou hast caused thy servant to trust. Such im∣portunitie the Lord will not take ill, he delights thus to be over∣come by the pleas of his people. Doe thus, and he that hath promi∣sed, will also fulfill, and will take away all thine iniquitie, and re∣ceive thee graciously, Hos. 14.3.

[Ʋse 5] For singular comfort to all the people of God, who doe in any faithfulnesse and truth of heart endeavour to walke according to the Covenant they have made with him; To all such this word of Consolation doth belong, that their iniquitie is pardoned, their sin is forgiven. It was a word of comfort Christ spake to the palsie man, Mat. 9.2. Sonne be of good comfort, thy sinnes are forgiven thee. So Isai. 40 1, 2. And thence was that speech of Christ to Mary in Luke 7.48.50. Thy sinnes are forgiven thee, goe in peace. There is peace indeed, when Christ promiseth sin to be forgiven. Now so it is to all the covenanted people of God, their sin is forgiven, here is their com∣fort. See Psal. 103.17, 18. If wee keepe his Covenant, his loving kindnesse and mercy is ours to forgive us our sinnes. Shall man (saith Eliphaz) be more just then God? shall man be more pure then his maker? Job 4.17. So may we say in this case, Shall man be more faithfull then God, more mindfull of his Covenant and promise then his Maker? No; God is the faithfull God, keeping Covenant and mercy with those that feare him. If we then which are so apt to breake our Covenant with God and men, if wee be carefull to keepe Covenant with him, how much more will God performe this promise of his Covenant towards us, to pardon our sinnes? If wee be not unfaithfull towards him, he cannot be unfaithfull towards us. Nay though we were in part unfaithfull, yet cannot he deny himselfe, 2 Tim. 2.13.

[Quest.] But how may I know that my sinnes are forgiven me?

[Answ.] 1. A plainer evidence I cannot give then this before named, scil. a carefull, conscionable, and constant endeavour to walke in Cove∣nant with God, Psal. 103.17, 18.

But I have many failings in the keeping of my Covenant. [Object.]

Yet so long as you doe not renounce your Covenant, [Answ.] and breake the bond; till you doe agree to the loosing of the knot, in which you have bound your selfe, chusing to turne back after your former liberties, the substance of the Covenant is not yet broken, though some article of the Covenant may be violated. There be some tres∣passes against some particular clauses in Covenants, which though they be violated, yet the whole Covenant is not forfeited.

2. An affectionate and cordiall love to the Lord Jesus, who hath washed us from our sinnes in his bloud, is a sure signe that our sins are forgiven us, Luk. 7.47. when wee so thinke of Christ, as that no∣thing is too much for him, nothing enough, all we doe, or can doe, is too little for him, and as nothing, to that which our soule de∣sireth; this love never goes alone, but is accompanied with this blessing of forgivenesse. And sure thus it is with those that feele in any measure the efficacy of Christs bloud easing their consciences from the guilt of sin; They could be content to wash Christs feet, not with teares onely, but with their hearts bloud, and to dye for love of him, who hath loved them, and given himselfe for them to save them from their sinne.

3. The mortification and dying of sinne in our hearts, is a signe that our sinnes are forgiven us; When Christ takes away Jacobs sinnes, he also turnes away ungodlinesse from Jacob, Rom. 11.26, 27. If sin live in us, the guilt of it remaines still upon us. I meane if it live in us in full strength.

4. If we have a tender heart to mourne over Christ, whom wee have pierced. Time was, when we could tread under feet that pre∣cious bloud, by which we are sanctified. But now it melts the heart to thinke, that that bloud, which wee have so despised, should yet be sprinkled upon us, to wash us from our sinne. This kindnesse of Christ towards us, makes our hearts to mourne over him, Zach. 12.10. They shall mourne over him, or for him, not for our selves, but for him, mourning that we have pierced him, and grieved his Spirit by our sinnes.

5. An heart willing to forgive and to doe good unto those that have done evill against us, Mat. 6.14. when wee cannot onely for∣beare them, but forgive them, and beare a loving heart to them, that have been unloving towards us. This disposition of heart in us,

springs from an higher fountaine of grace, which hath been shed downe upon us, in forgiving our sinnes. When the heart can reason with it selfe, to suppresse revengefull desires, when they are stirring in us, and can argue, as Mat. 18. and Eph. 4. the Lord is willing to forgive me my debts, and ought not I also to forgive my fellow-servant that hath offended me? Such a disposition of heart is a fruit and token of the forgivenesse of our sinnes, Mat. 6.14. The grace that hath been shewed us in the forgivenesse of our sinnes, workes an answerable disposition in us, making us ready to forgive the sinnes of our brethren.

6. A free and full confession of sinne; when we deale openly with the Lord, freely willing to open all our whole heart before the Lord, discovering knowne sinnes, secret sinnes, the most prevailing, beloved, and inward corruptions, willing to take the shame of all unto our selves, and still to be more vile in our selves, that mercy might be glorified in our forgivenesse. When we can bring out the whole pack, and not keepe a sin back, (so farre as wee know any thing by our selves) but lay all open and naked before the face of God, till there be no more to be found; such confession hath a pro∣mise of forgivenesse, 1 Joh. 1.9. There may be a forced confession, as was that of Saul, when he was so fully convinced of his sinne, that he would no longer deny it, 1 Sam. 15. And of Judas, who out of extremitie of horror and rage of conscience, was made to con∣fesse his wickednesse in betraying innocent bloud. There may be also a formall, superficiall, and partiall confession, when we doe in a generall fashion confesse our selves sinners, which confession hath no promise of forgivenes, because these confessions are ever accom∣panied, first, with a desire (if possible) to maintaine our own inno∣cency; secondly, with a spirit of unbeliefe, and misgiving heart, fearing lest our own mouth should judge us, and wee become wit∣nesses against our selves: Thirdly, with a spirit of pride, loath to confesse our selves to be so vile as we must acknowledge our selves to be, if we should confesse all our sinnes against our selves. But when a man is willing to search out all his sin unto the last, that he may lay open all his heart, and confesse all his iniquitie against himselfe before the Lord, being vile in his own eyes, and desiring to be more vile, loathing himselfe for all his abominations: of such an one that can thus come before the Lord in humble confession of his sinnes,

I doubt not to say unto him, Goe thy way in peace, thy sin is forgiven thee. If God give us a heart thus humbly to confesse, it is unto us a signe there is in God a heart mercifully to forgive.

Exhortation to all the Saints that have tasted of this rich grace [Ʋse 6] in the forgivenes of their sinnes. Let them ascribe glory unto him that hath shewed this mercy on them, extolling that grace which hath forgiven them; this the Lord lookes for; he would have his grace glorified by us, Eph. 1.6. The Lord himselfe publisheth this as his own glory, that he is a God forgiving iniquitie, transgression and sin, Exod. 34.6. And the servants of God have herein given glory unto him, as Micah 7.18. Who is a God like unto thee, who passeth by the transgression of the remnant of thine heritage? We should make the praise of this grace to ring through the whole world, that heaven and earth may take notice of it, and wonder at the grace that hath been shewed on us. This grace can never be sufficiently glorified by us.

To teach us willingly to become servants unto this God of all [Ʋse 7] Grace, who dealeth thus mercifully with his people. See Hos. 14.5. When the Lord there promiseth to heale the rebellions of his peo∣ple, by taking away their iniquities from them; marke what this workes in them, ver. 9. What have wee (say they) any more to doe with Idolls? with our former sinnes? we will serve them them no more, we will henceforth serve thee our gracious God, which pro∣misest to heale all our backslidings. His will wee be, him will wee serve. And thus much of the second Benefit.

The third Benefit of the Covenant, is the renewing and sancti∣fying [ 3] of our natures, by the graces of the Spirit. The Lord having first justified us by his grace, in the forgivenesse of our sinnes, he the•• goes on to sanctifie us, that we might be an holy people unto him, to serve him, in holinesse and righteousnesse all our dayes, Luk. 1. When he hath made us imputedly righteous, he will have us inhe∣rently righteous also. And by the promise of this benefit, the Lord answers another scruple, which his people might be subject unto; We might thinke with our selves, this is indeed a great benefit, which the Lord hath promised hith••rto, namely, to forgive all my sin; But though the Lord should performe all this mercy unto mee, forgiving unto me all my former sins unto this day, yet I have such a vile sinfull nature within mee, that I shall returne and sin againe

as wickedly as ever I did before, and so shall bring a new guilti∣nesse upon my self. Hereto the Lord answers: No, it shall not be, I will renew, alter, and change that sinfull and wicked nature that is in you, I will make your heart a new heart, so as you shall be enabled to doe my will, and walk in my wayes. I will sanctifie you to be an holy and pretious people to my self.

This renovation and sanctification of our nature, stands first in cleansing away our sinfull corruption, and then in an infusion and filling of us with the holy graces of the Spirit. As a vessell which wee intend for any honourable use, first wee scoure and rinse out the filth that is in it, and then we sweeten it with other things, and so make it fit for service and use. Satan had defiled us with his loathsome filthinesse, but so many as the Lord sets apart unto himselfe, to be vessels of honour in his house, those hee clean∣seth from all filthinesse of flesh and spirit, and seasoneth them with all the sweet and gracious gifts of his Spirit. Hence it is that we are said to be made partakers of the Divine Nature, 2 Pet. 1.4. and to be renewed with the ren••wing of the holy Ghost, Titus 3.5.

And we are said to be created new in Christ Jesus, Eph. 2.10. because as in our first creation we were then created holy and righteous after the Image of God: so now we are renewed unto the same image again. The Lord doth with us as the Potter doth with his vessell, when the first fashioning of it is broken, he re∣turns and makes it another vessell, as seems good in his eyes, Jer. 18.3. By this work of renovation and changing our natures, there is a new disposition wrought in us, clean contrary to that which was before. Whereas before, the wisdome of the flesh, and our corrupt will was quite contrary, and even enmity against the Law of God, and would by no meanes bee brought into sub∣jection, Rom. 8.7. yet now we are made to love the Law, and de∣light in the Commandements of it in our inward man, Rom. 7. The law is not now any more a law without us, to urge and en∣force us, but it is a law within us; it is written not in Tables of stone, but in the heart, according to that promise, Jer. 31. I will write my lawes in your heart••, and in your inward parts will I put them. By which writing there is stamped upon the heart an in∣ward disposition and inclination of mind and will, to doe the things which the law doth command. The law being there with∣in

us, it is unto us as our own bowels, loving it and making pre∣tious account of it. This blessing the Lord promiseth in his co∣venant, as we may see in Ezek. 36.25, 26, 27. I will powre clean water upon you, and yee shall be clean; yea, from all your filthinesse will I cleanse you. A new heart also will I give unto you, & a new spirit will I put within you: and I will take away the stony heart out of your body, and give you a heart of flesh, and I will put my spirit withi•• you, &c. And hence I think it is, that the Lord calls himselfe, The holy One of Israel; not onely because he is holy in himselfe, and will be so acknowledged by them; but because he sanctifies his Israel unto himselfe, making them holy according to that Levit. 20.8. I am the Lord which sanctifieth you. And in Isai. 43.15. I am the Lord your holy One. And in Habbak. 1.12. the Prophet calls the Lord his holy One. Art not thou of old, O Lord, my God, my holy One? He is not onely our mercifull God to pardon us, but our holy one to sanctifie us. And for the same cause we read of the promise of the Spirit, Gal. 3.14. Because God hath promised to give his Spi∣rit unto those that hee takes to bee a people to himselfe. This bl••ssing of sanctification the Lord will perform unto all his peo∣ple, making them an holy people unto himselfe.

First, because hee hath for this end chosen them, that they might be holy, Eph. 1. and therefore he will bring them to that estate of holinesse, to which hee hath chosen them. What he hath chosen us to, he will bring us to, Gods purposes are not in vain, hee will perform to us all the good hee hath intended to∣wards us.

Secondly, Christ hath purchased the spirit of grace for us, Joh. 17.19. For their sakes (saith Christ) sanctifie I my selfe (offering up himselfe as a consecrate offering unto God) that they may bee sanctified by the truth. It was for our sanctification that he offered up himself.

Thirdly, hee hath filled himselfe with all grace for that same end, that we might bee filled by that abundance of grace which is in him. Psal, 68.18. he received gifts for men, not to keep them to himselfe alone, but to communicate unto us, that out of his fulnesse wee might all receive grace for grace, John 1.16. And therefore Christ is said to bee not onely righteousnesse unto us, but sanctification, because he hath filled himselfe to the end that

he might also fill us with his own sanctity and holinesse.

Fourthly, Christ hath prayed for our sanctification, John 17.17. And wee know that hee was heard alwayes, no prayer of his ever returned empty, but came back with a full bl••s∣sing.

Fifthly, Gods covenant is to give us all things that pertain to life and godlinesse, 2 Pet. 1.4.

Sixthly, the Lord is an holy God, and therefore will have those that are in covenant with him, to bee an holy people, Lev. 11. It would be a d••shonor to God to have his name called upon a sinfull and prophane people, Ezek 36.20. And beside, the end of the covenant betwixt him and his people, is Commu∣nion, God takes a people into covenant with him that he might communicate himselfe unto them, that hee might possesse them, and they enjoy him; but God cannot communicate him∣selfe in the sweetnesse and familiarity of his love unto unsan∣ctified ones. And therefore he will have his covenanted people to be holy, that he may communicate himself unto them.

Seventhly, when the Lord gives himself unto a people to be a God unto them, he gives himselfe wholly unto them, keeping back nothing from them which might make them an happy and blessed people. And therefore as he doth communicate himselfe to them in his mercy and grace, to pardon their sin, so he doth also in his purity and holinesse to sanctifie them, and to cleanse them from their sin.

Eighthly, God will be glorified in all his people, whom he takes neer unto himselfe, Levit. 10.3. and in Isai. 43.21. This people have I formed for my selfe, they shall shew forth my praise. But God could have no glory from us in this world, if he should not sanctifie us. Herein is he glorified, when wee bring forth much good fruit, John 15. and shine forth in good works, Matth 5. and shew forth the vertues of him that hath called us, &c. 1 Pet. 2. In these things God is glorified by us; but this glory wee can never bring to God, till he have sent down his Spirit of glory and grace upon us. Now lest this blessing of sanctification should seem too little to be reckoned among the great blessings of the covenant, let us therfore consider how great a priviledge this is, to be renewed & sanctified by the grace of Gods holy Spirit. This is intended to us

as a blessing, in Isai. 44.1, 2, 3. The Lord maketh many sweet promises to his Israel; and in verse 3. I will (saith the Lord) powre my Spirit upon thy seed, and my blessing upon thy buds. When God powres on any his Spirit, then hee would have us to know, that he powres on them a rich blessing. My Spirit and my Bles∣sing, saith God. As it is a mans curse to bee left under the power & dominion of sin: so contrà, it is a blessing to be set free from sin, and to be renewed unto holines. Therefore it is that when Christ converts us from our sins, he is said to blesse us in converting us from our iniquities, Acts 3. ult. It is a blessing indeed. This is a better blessing then was that wherewith Esau was blessed, who had the fatnesse of the earth for his dwelling place, and the dew of heaven to m••ke it fruitfull. This is one of those spirituall blessings wherewith Christ hath blessed us in heavenly things, Eph. 1 3. It is such a blessing as makes blessed those that receive it.

For first, by being sanctified in our selves, wee come to have a sanctified use of all other blessings which we enjoy. To the pure all things are pure, but to the impure all things are impure and de∣filed, Titus 1. end.

Secondly, holinesse is the Image of the blessed God, it conforms unto him, makes us like unto him. This is our excellency and our glory in the eyes of Angels and Men, in nothing are wee so glori∣ous as in holinesse; this is a Crown and Diadem upon our head: and therefore David calls the Saints by the name of excellent ones, Psal. 16.3. Sanctity makes a man to excell himselfe, and pre∣ferres him above the common condition of men. The Spirit of Holinesse is a Spirit of Glory, 1 Peter 4.14. and Grace is Glory, 2 Cor. 3.18.

Thi••dly, it makes the Lord to take a delight in us, even as a father doth delight in seeing his own Image in his children. God loved us before with a love of benevolence and good will; but now he loves us with a love of complacency, taking pleasure in his people, as the Prophet speaks Psal. 147.11.149.4.

Fourthly, by being sanctified wee also are made to delight in God. How pretious are thy thoughts to mee, O God? saith D••vid, Psalm 139.17. Whom have I in heaven but thee? And Psalm 73.25. When shall I come and appeare in the presence of God? Psalm 42. Hereby the Lord becomes the God of our joy and gladnesse, Psalm 43.4.

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His presence is sweet unto us, his voice is pleasant, his word, ordi∣nances, and whatsoever else he communicates himselfe in, they are delightfull unto us, and wee take pleasure in them. It is a pleasant thing to a sanctified heart, to be praising God, and to be exerci••••d in any thing in which we may enjoy communion with him.

Fifthly, By being sanctified, wee have peace increased in our in∣ward man. God becomes a God of peace unto us, in sanctifying of us. Thereby he stills those raging and strong lusts, which had wont to disquiet our hearts. While sin raignes, there is no peace, not one∣ly is the Conscience perplexed by it, but the affections of the soule are set at variance one against another. Pride would have one thing, and covetousnesse would have another; Hypocrisie and prophane∣nesse are divided one against another; Like so many contrary winds which lie upon the face of the deep, and dash the waves one against another. Thus a multitude of contrary passions and lusts, distract and divide the soule asunder, so that while sin rules in us, there is no peace. But when grace beginnes to have its kingdome set up in us, it then brings with it a blessed peace. Holinesse and peace goe toge∣ther; All the faculties of the soule being sanctified by grace, they do now ayme at one end, which is the doing of Gods will, and this unitie makes peace.

Sixtly, By being sanctified, we are made instruments and meanes of blessing unto others; When God called Abraham to follow him, out of his native Country, this was the promise by which he incou∣raged him to follow him, I will blesse thee, (saith he) and thou shalt be a blessing. It was promised as a blessing to Abraham, that he should be a blessing to others. Thus Israel is a blessing in the midst of Aegyp•• and Ashur, Isai. 19.24. They are set as a blessing round about Go•••• holy mountaine, Ezek. 34.26. The remnant of Jacob (Gods sancti∣fied ones) are among many people, as dew from the Lord, and showre•• ••••∣on the grasse, Micah 5.7. They are a blessing. So long as a man 〈◊〉〈◊〉 grace, and is unsanctified, he is an useles, unprofitable creature, Psal. 14. They are altogether unprofitable, like that girdle which the Pro∣phet speakes of, which was corrupted, rotten, and good for nothing, Jer. 13.7. They are very corrupt, yea very corruption, Psal. 5.9. and not onely corrupt, but they are corrupters of others, Isai. 1. And so are rather a plague and curse to others, then a blessing. But when the Spirit of grace hath entred into the soule, and sanctified it, then 〈◊〉〈◊〉

that was before unprofitable, is now become profitable, and being a vessell of mercy, filled with blessing himselfe, he lets out himselfe unto others, and becomes a blessing unto them.

Seventhly, By being sanctified in our natures, wee are made ••••t to live the life of God, from which we have been estranged; ever since our mothers wombe, we have been strangers from God, and from the life of God; we have of our selves neither knowledge how to doe well, nor any ability to doe what we know; we onely wander away from God, and bid God depart from us, Job 21. Wee have neither will nor strength to doe any thing that is holy & right in the Lords eyes: But when God sanctifies us, then a new spirit enters into us, and sets us upon our feet, and stirres and works in us, carrying us on to the doing of the will of God; Then we begin to live for God and with God. In a word, how great a blessing this is, we may conceive by the lamentable complaint of the Apostle, groaning under the bondage of his corruption, Who shall deliver me (saith Paul) from this body of death? He knew himselfe to be already delivered from the law of death, and the power of it, so that death could not hurt him, and yet Paul would have another deliverance still; There was yet one thing which troubled him, the body of death, the sin which hangeth so fast on; the remnant of corruption which like fetters hampered him, that he could not so perfectly fulfill the will of God. This plague of the heart within, Paul desired to be healed of, who (saith he) will helpe me, who will deliver me from this misery, and set me free out of this bondage of corruption? Paul was many a time in bonds, in persecution, and manifold sufferings for Christs sake, but never doe we heare him complaine so of these; he never said, Who will deliver me and set me free out of this prison, out of these bonds, out of these pinching wants, &c. But that which most troubled him, was his sinful corruption of nature within; This is the plague which above all other he desires to be delivered from. And surely such is the disposition of all those, whose hearts God hath effectually tou∣ched with his spirit of grace, that if they had the kingdomes of the world for their own, they could be content, to forgoe all, so they might be rid of sin, and have their sanctification perfected in them.

Now as we have s••••ne that this sanctification is a singular benefit and blessing unto us; so let us consider also how it springs forth un∣to us out of the same fountain of grace, as did the former benefit of

forgivenesse of sins. These two streames issue out of the same foun∣taine of grace. When God sanctifies us, adding this benefit to the former, we may then say, Grace, grace; wee doe herein receive a double grace; Grace in forgiving, grace in sanctifying of us; here is grace upon grace. It is a blessing of rich grace. And this will ap∣peare, if we consider,

First, How impiously and wickedly we have forsaken our first ho∣ly and blessed estate, in which the Lord had created us. God made man righteous, Eccles. 10. ult. but he would be finding out many in∣ventions of his own, and if he could not invent them in the shop of his own braine, then he would take them out of Satans forge, by those inventions thinking to make himselfe more excellent then God had made him; and so did wilfully cast away that glory of grace, with which he was clothed, defaced the Image of God which was stampt upon him, bringing upon himselfe a sinfull and shame∣full nakednesse, to the contempt of his person before all creatures; cast off his God that had formed him, setting light by the God of his salvation, chusing to obey the cursed suggestion of Satan, Gods enemy, rather then to retaine his communion with God. This did he, and we in him, and now the Lord might have said unto us all, Let him that is filthy, be filthy still. Seeing you have thus defiled your selves, you shall never be cleansed, untill I have made my wrath to fall upon you, Ezek. 24.13. It is wonderfull grace, if ever the Lord will returne to such, to renew us and sanctifie us by his grace; Our sin was like the sin of Angels, who kept not their first estate, no more did we, wee sinned as they did, but we are sanctified, and not they, here is grace towards us, not towards them. They are suffered still to persist in their malicious wickednesse, but we are renewed againe according to the Image of him that created us, Ephes. 4.

Secondly, Consider the loathsomenes of the sin and corruption which we have brought upon our selves, and doth now lie upon us; A wicked man is loathsome (saith Solomon) Pro. 13.5. So loathsome is the sin that is in us, that we are made even to loath our selves, and to count our selves more filthy then the dung of the earth, Ezek. 6.9. When the Lord formed man in the beginning, it was not silver or gold, or any such precious matter, out of which he fashioned him, but it was out of the vilest of the Elements, out of the earth, the dregs & setlings of all creatures. The matter out of which man was

then made, was but vile and base. Wonder it was that God would set the gracious Image of his holines upon so contemptible a crea∣ture. But though it was then but vile, yet it was (as I may so speake) innocent, harmles. The pollution of sinne had not as yet defiled it, there was nothing in it as yet, which should make the holy God to loath the creature which he had made; sinne had not as yet stained the earth with its filthines. But now by sin man is become abomina∣ble, his uncleannesse is as the filthines of the menstruous; the filthy leprosie of sin is not in his forehead alone, but is spread all over him; so that the Lord might say unto him, Depart, depart yee polluted, stand apart, the pure eyes of my holines cannot endure to behold such loathsome filthines. But now behold and wonder, even the God so glorious in holines, Exod. 15.11. even he seeing us lye polluted in our bloud, he doth not passe by on the other side, but he takes pitie on us, and takes us and washeth us with water; he washeth us from our bloud, and anoynteth us with oyle, Ezek. 16.6.9. yea and cloaths us againe with white linnen of sanctity and holines, adornes us with ornaments of grace, which are as jewels of silver and jewels of gold, &c. ver. 10, 11, 12, 13. and makes us beautifull by his owne beauty which he puts upon us. And is not this grace? Had wee seene our blessed Saviour rise up from the table to wash the foule feet of his servants, we would have wondred. How much more wonderfull is this, that he should take us filthy lepers, and wash us in the waters of Jordan, untill we be wholly cleane? Consider that place in Ezek. 16.9. how the Lord himselfe amplifies this grace towards us in washing us from our polluted bloud. No lesse then three times toge∣ther doth the Lord there mention this, When I saw thee polluted in thy bloud; (saith the Lord) and againe, When thou wast in thy bloud; and a third time, Even when thou wast in thy bloud, then I took thee and washed thee, and said unto thee, Thou shalt live. Why doth the Lord so ingeminate, so double and treble this, When thou wast in thy bloud? but onely that we might the more observe his abundant grace to∣wards us in purifying such loathsome uncleane ones as wee are. Doubtles David when he had defiled himselfe by that great and foule sin, he counted it mercy and rich grace to have a cleane heart renewed in him, Psal. 51.

Thirdly, Consider how unable we are to cleanse and purifie our selves; we are like little babes, who can defile themselves, but would

lie in their uncleannes for ever, should not the nurse wash & cleanse them; we once stript our selves of the garments of grace, but now we know not how to put them on any more; we were men, at that time, when (in Adam) wee laid them by and put them off: But now like little children we should starve with cold and nakednesse, should not the Lord pitie us, and put these garments of grace upon us. We are, saith the Apostle, of no strength, Rom. 5.6. not able to thinke a good thought, nor to will one good desire; but it is God that worketh in us both will and deed of his good pleasure of grace towards us, Phil. 2.13. It is not in our willing or running, but in God shewing mercy, Rom. 9.16. And it is not unworthy our observing, how in ver. 18. he opposeth mercy to hardening, (He hath mercy on whom he will, and whom he will he hardeneth) to teach us to look at it as a spe∣ciall mercy, when he is pleased to take away the hard & stony heart from us, and give us an heart of flesh, soft and pliable to his will.

Fourthly, As we could not renew & sanctifie our selves, so neither could any other help us, and restore us againe to the holines we had lost; In Ezek. 16.5. the Lord tells his people there, how little helpe they had from any other, when they lay in their misery, there was no eye that pitied them, to doe any thing to them, or to have com∣passion on them. The Priest and the Levite, they come and look on, but they passe by on the other side, there is nothing done to heale the wound which Satan by sin had given to our soules, but they are let alone to putrifie and corrupt the whole man more and more, so as from the crowne of the head to the sole of the foot, there is nothing but sores, and swelling, and wounds full of corruption, Isai. 1. But when the Lord saw that there was none to helpe, then he himselfe (like the good Samaritan) comes & washeth our wounds, powring in wine and oyle, to cleanse and to heale us. Such was our pollution, so deeply set, that all the water of the Sea, all the bloud of bulls and goats, could not cleanse us; yea though we should wash in Nitre and take us much sope, yet our iniquity would still stand undone away before the face of God, Jer. 2.22. Onely that spirit of life, that spirit of holines, that spirit of power which is in Christ Jesus, that spirit being shed down upon us, that cleanseth us, washeth us, sanctifies us; without this, all helps under heaven had been in vaine, without this spirit, neither Word, Sacrament, Commandements, promises, or be∣ing trained up in the Communion of the Church, and Christian fa∣milies,

neither any nor all these could availe to renew us to the grace from which we are fallen, 1 Cor. 6.11.

Fiftly, Let me adde this one thing more, If we should look at God himselfe onely as just, and not as gracious, we could never have ho∣ped to have obtained this blessing from him. Justice could have said no other unto us, then as Ezek. 20.39. Seeing you would not obey me, goe therefore & serve every man his Idoll, serve your sin. When we had turned the glory of God into a lye, and had worshipped the creature above the Creator, (who is blessed for ever) Justice would then have given us up unto vile affections, and to our owne hearts lusts, and to a reprobate mind, to doe the things that are not con∣venient, so receiving in our selves such a recompence of our errour as was meet, Rom. 1. This would have been the reward of Justice up∣on us for our sin; But here Grace comes in and powres downe upon us a spirit of grace and of sanctification, Zach. 12.10. to wash us from our uncleannes, that we might be an holy people unto God. And hence it is that in 1 Pet. 5.10. when the Apostle prayes for the per∣fecting of our sanctification in us, he looks at God as a God of all Grace; The God of all Grace (saith he) which hath called us unto his eternall glory by Jesus Christ, confirme, strengthen, and stablish you, &c. As thereby shewing from what fountain the benefit of sanctification comes, namely, from Grace, from the God of all grace. He is a God of all grace towards us in sanctifying of us.

This may helpe to settle us and confirme us in the truth, namely, [Ʋse 1] that seeing Sanctification is a blessing of the Covenant of grace, even as forgivenes is, therefore it is a warrantable and safe way for a man by and from his sanctification to take an evidence of his justificati∣on, and of his estate in Grace before God. Forgivenes of sinnes, and sanctification, are both of them blessings of the same Covenant: As is the one, so is the other; the one is of grace, so is the other of grace also. Here therefore to take an evidence of our justification (standing in the forgivenes of our sinnes) from our sanctification, is not a turn∣ing aside from the Covenant of grace, to a Covenant of workes, but it is to prove one benefit of the Covenant of Grace, by another be∣nefit of the same Covenant. This argument is unanswerable. I rea∣son thus, If justification and sanctification be both of them b••nefits of the Coven••••t of Grace, then to evidence the one by the other, is no turning aside to a Covenant of works; But they are both of them

benefits of the Covenant of Grace. Ergo. If so be the forgivenes of our sinnes were promised in the Covenant of Grace, and Sanctification were a blessing of the Covenant of workes, then might it well be said, that to evidence one by the other, were a turning aside from the Covenant of grace to that other of workes; But when they are both promised, both communicated to us by the same Cove∣nant, there is no colour to charge this way of evidencing our estate, with turn∣ing aside to another Covenant.

[Object.] But may not a man that is under the Covenant of workes, by giving himselfe to holy duties and actions, and exercising himselfe in them, come to attaine an habite of holines, and be truly sanctified?

[Answ.] Some have not doubted to affirme as much, but falsely, and the falsity of this opinion may be made evident by these Considerations following.

1. This opinion imports thus much, That one under the covenant of workes, may performe acts that are holy, which is false; he may indeed doe such things as are materially holy, as being commanded of God, whose word and Covenant doth sanctifie them, & make the things holy in themselves, but they are not for∣mally holy, but, (coming from their impure hearts) thereby they are polluted and defiled, Tit. 1. And therefore can have no such power to worke sanctitie in the subject whence they come.

2. If true sanctification may be in one that is under the Covenant of workes, then must we of necessity change the articles or promises of the Covenant of Grace, & make the promise of sanctification no part of it; we must blot out those promises of writing the law in our hearts, and putting a new spirit within us, and all other promises of the like nature, must be rased out of the covenant of grace, if one under the Covenant of workes may attaine to this sanctification by his owne workes.

3. This opinion is directly crosse and contrary to the Apostle in Gal. 3.2. where he tells us, that we receive the spirit of Sanctification, not by the workes of the law, but by hearing of faith preached. It is the doctrine of grace, not of workes, which makes us partakers of this spirit. And hence it is that in 2 Cor. 3.6. he tells us, that it is the new Testament which is the ministration of the Spirit, by which the Spirit is ministred and conveyed uto us. The law, or the workes of the law doe not.

4. Our being sanctified, and our being Saints, is in effect all one, but we are Saints by cal∣ling, and our calling is by the Gospel of Grace, 2 Thes. 2.14. and therefore our sanctificati∣on is from Grace also.

5. We are sanctified by being in Christ, whence are those expressions frequent in Scrip∣ture, Saints in Christ Iesus, sanctified in Christ, and such like. Now our implanting into Christ is onely from Grace, and therefore, so is our Sanctification also.

6. Our sanctification is called a new Creation, Create in me a cleane hear••, O God, (saith Da∣vid) Psal. 51. And in Ephes. 2.10. We are created unto good workes. And in 2 Cor. 5. We become new Creatures in Christ Iesus. And in Ephes. 4.24. The new man is created after God in holines &c. All which imply, that there must be a creating power put forth to the working of this new man in us. We must therefore deifie the workes of the Law, and make a God of them, indu∣ing them with a creating power, if we will ascribe such efficacy unto them, as to worke true sanctification in us.

7. We receive the Spirit by faith, Gal. 3.14. therefore not by the workes of the law.

8. Christ tells us plainly, the world of unbelieve••s that are under the Law, cannot receive the Spirit, Ioh. 14.17. whom the world cannot rece••ve.

9. Sanctification is purchased for us by the bloud of Christ. He gave himselfe for us, to purge us, &c. Tit. 2.14. And so in Ephes. 5.25, 26, 27. He gave himselfe for his Church, that he night sanctifie it.

Notes

• Levit. 26.12.
• Mat. 22.31.
• 1 Cor. 10.19.
• Isai. 33.22.
• Mat. 1.8.1
• Psal. 39.12.
• Psal. 51.12.
• Ephes. 1.14.
• Rom 1.2.
• Rom 3.21.
• Joh. 8.56.
• See Camero, tom 1. p. 127, 128. &c. Heb. 13.8.
• Luk. 1.54.72.
• Act. 15.10, 11
• Heb. 4.2.
• 1 Pet. 4.6.
• Mat. 8.11.
• Luke 16.
• Jer. 6.16.
• Jer. 18.15.
• Heb. 8.8, 13.
• Acts 15.10.
• Colos. 2.20.
• Galat 4.3.
• Gal. 4.1, 2.
• Hosea 11.3.4.
• Rom. 16.25, 26.
• Ephes. 3.4, 5.
• Colos. 2.26.
• Dan. 12.2.
• Hosea 9.3.
• Psal. 37.11.
• Gen. 49.29.
• Heb. 11.15.
• Isai. 9.6.
• Deut. 18.18.
• Acts 3.22.
• Luk. 1.31.32.
• 2 Cor. 3.
• Exod. 24, 7, 8.
• Galat. 4.1, 2.
• John 14.
• Isai. 11.9.
• Isai. 52.8.
• Isai. 65.
• 2 Pet. 3.16.
• John 11.9.10
• Gal. 4.9.
• Eph. 4.7, 8.
• Gal. 3.23.
• 2 Tim. 1.7.
• Luke 2.
• Micah 3.8.
• Phil. 4.12.13.
• Zach. 4.3.12.
• 2 Pet. 1.3.
• 2 Tim. 1.8.
• 1 Pet. 1.8.
• 1 Thess. 4.5.
• Eph. 2.11.
• Eph. 2.12.
• John 8.17.
• Deut. 33.4.
• Rom. 3.2.
• Rom 9.4.
• Rom. 15 17.
• Acts 11.2.
• Matth. 15.
• Exod. 19.6.
• Gal. 2.
• 1 Cor. 10.20.
• Rom. 16.25, 26.
• Ephes. 2.13.
• Gen. 9.27.
• Matth. 15.24.
• Rom. 15.8.
• Rom 9.15.
• Psalm 2.8.
• Ephes. 2.11.
• Acts 13.48.
• Zach 8.23.
• Psal. 2.3.
• Psal. 19.
• Hos. 8.12.
• Isai. 12.3.
• Zach. 13.1.
• Heb. 1.12.
• Ephes. 2.12.
• Titus 3.7.
• Jer 31.31.33.
• Ezek. 36.25, 26, 27, 28.
• Gen. 17.7.
• Gen. 17.7.
• Jer. 31.33.
• Numb 22.17.
• 2 Pet. 1.
• Exod. 33.19.
• 2 Cor. 6.17.
• Exod. 4.22.
• Jer. 31.9.20.
• Psal. 147.11.
• Deut. 32.10.
• Isai. 43.1.
• Heb. 10.15, 16
• Heb. 11.16.
• 1 Joh. 1.3.
• Rev. 3.20.
• Deut. 4.7.
• Isai. 45.15.
• 2 Cor. 4.4.
• 2 Cor 6.17.
• Isai 63.15.16
• Jerem. 14.21.
• 1 Cor. 6. last.
• Psalm 63.1.
• Psalm 50.10, 11.
• Gen. 15.
• Micah 4.8.
• Gen. 17.7.
• Psalm 16.3.
• Psalm 42.8.
• Psalm 27.1.
• 1 Cor. 15.45.
• Acts 17.28.
• Deut. 28.11.12.
• Heb. 13.21.
• Phil. 4.13.
• Psal. 42.11.
• Psal 62.10.
• Isai. 55.1, 2.
• Deut. 33.29.
• Psal. 33.12.
• 2 Chron. 36.
• Isai. 44.24.
• Isai. 59.16.
• Isai. 45.7.
• 2 King. 6.33.
• Deut. 30.20.
• Isai. 41.17, 18.20.
• Psal. 90.1.
• Deut. 29.6.
• Exod. 13.21.
• Isai. 48.17.
• Ezek. 11.16.
• Isai. 54.17.
• Rom. 8.26.
• Mat. 10.20.
• 1 Cor. 2.13.
• Joh. 14.27.
• 1 Cor. 3.7.
• Exod. 16.12.
• Psal. 104.14.
• Dan. 1.
• 2 Cor. 4.7.
• 1 King. 17.14.
• Joel 2.26.
• Psal. 148.13.
• 1 Sam. 21.1.
• Exod. 17 7.
• Isai. 49.14.
• Exod. 15.11.
• Hab. 3.17.18.
• Exod 20.24.
• Psalm 107.
• Psal. 73.25.
• Deut. 33.26.
• Gen. 25.11.
• Rom 9.5.
• Ephes. 4.6.
• Joel. 3.3, 4.
• Exod. 4.16.
• Gen. 28 1.6.
• Isai. 48.4.
• Ezek. 3.14.
• Psal. 25.9.12.
• Isai 49.10.
• Ephes. 2.2.
• Jer. 10.23.
• Psa. 119.178.
• Rom. 1.24.
• Acts 14.17.
• Isai. 63. last.
• James 2.11.
• Ezek. 3.14.
• Rom. 15.20.
• 2 Cor. 5.
• Rom. 14.17.
• Rom. 5.21.
• Colos. 3.15.
• Ezek. 20.33.
• Isai. 52.5.
• 2 Cor. 8.5.
• 1 Pet. 4.3.
• Jer. 3.22.
• Exod. 18.11.
• 1 Sam. 8.7.
• Ezek. 20.39.
• Jer. 31.34.
• Exod. 34.6, 7.
• Psal. 32.1.
• Ephes. 1.7.
• Deut. 32.35.
• Mat. 10.28.
• Exod. 34.6.
• 1 Sam. 2.25.
• Rom. 8.32.
• Rom. 3.24.25.
• Isai 48.9.11.
• Isaiah 43.25, 26.
• Hosea 14.2.
• Isaiah 14.
• Isaiah 38.17.
• M••cah 7.18.
• Psalm 32.1.
• & 85.1. Numb 23.21.
• Jer. 50.20.
• Psal. 78.49.
• 2 Tim. 3.13.
• Rom. 8.
• Heb. 11.37, 38.
• Isai. 59.1, 2.
• Jer. 5.25.
• Romans 5.
• 2 Cor. 7.4.
• Matth 5.45.
• Malachi 2.2.
• Psalm 69.22.
• Apocal 22.
• Ezek. 34.26.
• Genesis 4.
• 2 Sam. 28.15.
• Prov. 18.14.
• Psalm 38.3.
• Prov. 27.3.
• Romans 8.
• Psalm 32.
• 2 Cor. 1.
• Ephes. 1 6.
• 2 Thess 1.10.
• Rom. 9.
• Isai. 30.18.
• 1 Sam. 15.
• Psal. 94.7.
• Job 22.13, 14.
• Hos. 5.3.
• Amos 5.12.
• Hos. 7.2.
• Deut. 32.34.
• Job 14.17.
• Rom 11.26, 27.
• Amos 5.15.
• Lam. 3.40.
• Jer. 3.12, 13.
• Ezra 9.6.
• Luk. 15.
• Heb. 9.
• Hos. 14.3. with 9.
• Mat. 9.2.
• Isai. 40.1, 2.
• Psal. 103.17, 18.
• Job 4.17.
• 2 Tim. 2.13.
• Psal. 103.17, 18.
• Rom. 11.26, 27.
• Zach. 12.10.
• Mat. 6.14.
• Mat. 18. & Eph. 4.
• 1 Joh. 1.9.
• Ephes. 1.6.
• Exod. 34.6.
• Micah 7.18.
• Hos. 14.5.
• Luke. 1.
• 2 Peter 1.4.
• Rom. 8.7.
• Rom. 7.
• Jeremy 31.
• Ezek. 36.25, 26, 27.
• Psalm 71.21.
• Levit. 20.8.
• Isaiah 43.15.
• Habbak. 1.12.
• Gal. 3.14.
• Ephes. 1.
• John 17.19.
• Psalm 68.18.
• 2 Pet. 1.4.
• Ezek. 36.20.
• Levit. 10.3.
• Isaiah 43.21.
• John 15.
• Matth. 5.
• Isa. 44.1, 2, 3
• Acts 3. ult.
• Eph. 1.3.
• Titus 1. end
• Psal. 16.3.
• 1 Pet 4 14.
• Psal. 147.11, 149.4.
• Psal. 73.25.
• Psalm 42.
• Psalm 43 4
• 1 Thes. 5.23.
• Isai. 19.24.
• Ezek. 34.26.
• Micah 5.7.
• Psal. 14.
• Jer. 13.7.
• Psal. 5.9.
• Job 21.
• Rom. 7.
• Eccles. 10. ult.
• Ephes. 4.
• Prov. 13.5.
• Ps••l. 51.
• Rom 5.6.
• 2 Cor. 3.
• Phil. 2.13.
• Rom. 9.16.
• Ezek. 16.5.
• 1 Cor. 6.11.
• Rom. 1.
• Zach. 12.10.
• Psal. 51.
• Ephes. 2.10.
• Ephes. 4.24.
• Iohn 14.17.
• Tit 2.14.