The Covenant of Gods Free Grace Unfolded and Applied, Treatise
THE SAINTS COMFORTS againſt Perſonall and Domeſticall Infirmities, &c.
2 SAMUEL 23.5.
Although my houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all things, and ſure.
THeſe words are part of the laſt Song or Pſalme that ever David penned, and therefore more ſweet, ſavoury and ſpirituall. It is many times with Gods children, as it is with the Sunne, which ſhineth moſt glorious when it is neereſt ſetting; the more corruption decayes, the more grace increaſeth, no growing Chriſtian, but the neerer he cometh to Heaven, the more ſweet and ſpirituall are his Meditations; and therefore David lying in no known ſin, his laſt Song muſt needs be moſt heavenly and ſweet. Theſe are not the laſt words of David, as it is ſaid, verſe. 1. but they are his laſt ſpirituall Pſalme or Song; and therefore full of heavenly matter, according to the ſtrength of ſpirit he was grown unto.
The 72. Pſalme was the laſt in the Book of the Pſalms, but this ſeemeth to be after that, wherein he ſtyleth himſelf The ſweet Singer of Iſrael, verſe 1.
This verſe of the Text containeth in it three principall parts:
Firſt, an acknowledgement of the failing of David himſelf and his family, in the many duties God calleth them unto; in theſe words: Although my houſe be not ſo with God; not ſo, hath reference to the ſecond and third verſe, not walking according to the wayes God called them to walk in: What wayes? verſe 3. Fear of God, Righteouſneſſe and Juſtice; he requires that the fear of God, righteouſneſſe and Juſtice ſhould rule in a Princes houſe.
For explication of the words, Though my houſe be not ſo with God, to wit, though my houſe do not ſo walk in Gods fear and righteouſneſſe as he requireth, wherein he acknowledgeth his failings.
Again, when he ſaith, not ſo, he meaneth, his houſe was not ſo pure and clean, ſo fruitfull before God, as he required, verſ. 4. God would have a mans ſpirit to be as the light of the morning, cleere without clouds, pure from all mixture of darkneſſe and corruptions; and our ſpirits and families freſh and fruitfull, as the graſſe, when followed with ſeaſonable ſhowers, and the pleaſant beams of the Sun, it grows moſt ſweetly: So God would have his children, where they enjoy good means of Grace, having dewes from heaven, and very comfortable Sunſhines over them, to grow thereby freſh and fruitfull. But what ſaid David? Although my houſe be not ſo, not walking in our callings in the feare of God and righteouſneſſe; although my houſe be not pure and clean, freſh and fruitfull, acknowledging his houſe to have failings herein.
Secondly, you have the ſupport and comfort David took to himſelf, in the midſt of the diſorders of his houſe, from the orderlinſſe of Gods Covenant, which, though his houſe was unſetled, and unſtayed, yet there was a ſure Covenant, though his houſe was fleeting and unſtable, yet was there an everlaſting Covenant; hee brings in Gods Covenant amplified by three arguments, contrary to the corruptions that was in his family.
His family was Tranſitory, Gods Covenant is Everlaſting,
His family was Diſordered, Gods Covenant is Ordered,
His family was Unſetled. Gods Covenant is Sure.
Thirdly, you have a profeſſion of the reſting of his faith upon this Covenant; this is all my deſire and delight, this is all the comfort he hath, that Gods Covenant is everlaſting, ſetled, and ſure, which is amplified thus: Though hee and his houſe grow not, though they be tranſitory, diſordered, unſetled, yet Gods Covenant to him may continue ſtedfaſt, firm, and ſure, and this is all his deſire. The word in the Originall, ſignifies alſo delight, It is all his delight, though God bring him otherwiſe to no great matters, nay, though he ſhould decay in theſe outward things, yet this is all his deſire, that Gods Covenant to him may remain firm and ſure.
The words being thus opened, divers things may be raiſed from them: as,
Doctr. 1 That there is no godly man keeps ſo good an houſe, as to walk with God anſwerable to their calling, and the means of grace offered unto them; and this is the meaning of the words, though my houſe be not ſo with God, to wit, not walking according to my calling in fear and righteouſneſſe; it is true, I ſhould ſhine as the Sun in the morning, without clouds with my family, but we are clouded with many corruptions: the graſſe after Sunſhines and rains, hath alwayes a green and freſh colour, but I and my houſe receive many ſhowers and Sunſhines, yet are not we in the like manner fruitfull and flouriſhing. David might well ſay, his houſe had not the feare of God, when Abſolom was ſo rebellious againſt him, as to have plucked him out of his kingdome, when Amnon defiled his ſiſter, and was for it ſlain by Abſolom, who further defiled his fathers Concubines, and that in the view of the whole nation; there was neither fear of God, nor righteouſneſſe to man, notwithſtanding the many ſweet ſhowers they received from the Prophets, they walked not anſwerable to the bleſſed means received, but were cruell and rebellious; therefore, though God hath called David to walk with him in the fear of his Name, and to cauſe his family to do ſo, yet that hee ſhould fall ſhort of the grace manifeſted, he hath juſt cauſe to complain, and yet Davids houſe is ſet for a pattern for all houſes, Zach. 12.8. In that day ſhall the Lord defend the Inhabitants of Jeruſalem, and he that is feeble amongst them, at that day ſhall be as David, and the houſe of David ſhall be as God, as the Angel of the Lord before them; in which place is ſhewed that God had eſpeciall regard to the houſe of David, and where David falls ſhort, few exceed it. David had a ſpeciall care to rule and govern his houſe aright, Pſal. 101.1, 2. I will, ſaith he, behave my ſelfe wiſely, in a perfect way, I will walk within my houſe with a perfect heart; yet notwithſtanding all this, when David looks back, and conſiders his own wayes, and findes many diſorders and failings, his houſe is not ſo with God; therefore you may take it for granted, that no godly man doth keep ſo good an houſe, as to walk anſwerable in his calling to the means of grace offered unto him.
No houſe walks according to their callings:
Firſt, concerning the feare of God in your Chriſtian callings, in every family there be ſome of theſe vices:
1. Eye-ſervice; children and ſervants are more carefull to approve themſelves to their Parents and Maſters then to God.
2. In every family you ſhall finde pride and haughtineſſe of minde and ſpirit, contrary to Gods Spirit, Rom. 11.20.
3. You ſhall finde drouſineſſe of ſpirit in the performance of good duties, which implies likewiſe a want of the true feare of God; and this you may finde in the Family of our bleſſed Saviour; they could not watch with him one houre, notwithſtanding his calling upon them, and ſtirring them up thereunto, Matth. 26.40.
4. You ſhall finde a ſlowneſſe and dulneſſe of capacity, and underſtanding to apprehend any thing that good is, Luke 24.25. O fooles, and ſlow of heart to believe, &c.
5. You ſhall finde hardneſſe of heart; the Diſciples of our Saviour, though they were continually with him, enjoyed his glorious preſence, daily converſed with him, ſaw many ſtrange viſions, and great miracles, and thereby had many ſweet ſhowers from our Saviour himſelf, falling upon them; yet notwithſtanding after all this, what ſaid our Saviour unto them, As yet perceive ye not, nor underſtand? have you your hearts yet hardened? Matth. 8.17.
So likewiſe in our outward callings we are failing many wayes in righteouſneſſe one towards another; the husband is wanting to his wife, in not giving her her due of love, or the fruit of love, and ſhe back again to him: Parents and Maſters wanting to children and ſervants, and ſo likewiſe thoſe back again to their ſuperiours, not giving and rendring to one another that which God requires of them: you ſhall ſee Sarah wanting to Abraham, Gen. 16.5. when ſhe ſaw that Hagar had conceived by her husband, and ſhe came thereby to be deſpiſed of her, ſhe imputed the occaſion of the wrong offered to her by her hand-maid, wholly to her husband, and calleth the Lord to judge between them, notwithſtanding ſhe was moſt faulty her ſelf in it, Gen. 16.5. So likewiſe are husbands wanting to their wives in love, kindneſſe, proviſion, protection, &c. which is a want of righteouſneſſe; ſo children are wanting to their parents, and one another; as Abſolom, Adonijah; and Amnon in true naturall affection to his ſiſter: ſometimes they are malicious one to another, as Joſephs brethren of Jacobs family: So likewiſe idleneſſe and lying, as in Gehezi, 2 King. 15.25. David had not dealt well with his ſons, nor his ſons with him, neither Eli with his in their younger dayes; we ſhould not ſo complain in our generall calling of hardneſſe of heart, and want of life, and unprofitableneſſe in good duties towards God, if we were not ſo much wanting to one another in love and righteouſneſſe; if we therefore would not have our hearts dull and unprofitable in our generall calling, we muſt then labour to diſpoſe our ſelves aright in our particular calling, Not ſo; he meaneth, not anſwerable to the means of grace: this is true in any family; ſome of the family will not be brought in, no, not if there be ſtrong means uſed, it will be but in hypocriſie; notwithſtanding all the ſweet ſhowers that fall upon them, and pleaſant Sun-ſhines whereof they daily partake, yet ſome will continue as ignorant as at their firſt entrance into the family; and though many do ſettle themſelves to goodneſſe, yet they riſe not without clouds, there be many corruptions in them: As they have much knowledge, ſo likewiſe ſhall you ſee them defiled with much pride and vain-glory. Husbands cannot bring in their wives, nor wives their husbands, Parents their children, nor their ſervants; and though peradventure they may bring in ſome, yet not all; neither this without many a cloud, many ſinfull corruptions, lying, profaneneſſe, unprofitableneſſe; and when they have brought them forward in any good way, they have many times ſuch fears and doupting of their eſtates, that they are ready to forſake all, and fall back again; and if they come on to any profitable performance of good duties, yet are they ſo wonderfully unſetled in their eſtates and conditions, that many times, the further the day growes, the more cloudy it appears; ſuch ado and trouble is there to come to any ſetledneſſe in good wayes, they are ſo clouded with feares of their eſtates, that if they come to be aſſured of Gods love, they will a while love good duties, but afterward fall back again to a cuſtomary performance, and reſt themſelves contented with the deed done, yea, many times they break out into open failings, to the wounding of their own ſouls; they prove like the high-wayes, and barren places, rather more defiled, then like the green graſſe, which is bettered by the ſhowers that fall upon it; mens hearts may be right before God, and they may have much care and diligence to uphold in ſuch a bleſſed condition, and yet come far ſhort of what is required of them, as you ſee in David, Although my houſe be not ſo with God, &c. And what might be the reaſon of this?
From a ſecret purpoſe and counſel God hath to have ſome unbelievers in every family; Reaſon 1 yea, in ſuch places where you ſhall ſee moſt Religion uſed, and God moſt truly worſhipped, there ſhall be ſome upon whom it ſhall be his pleaſure to ſhew his diſpleaſure; Chriſt made as good choyce as choyce could be made, and yet hee would have us ſee, what we may not unjuſtly expect in the like caſe, Joh. 6.70. Have not I choſen you twelve, and behold one of you is a Devill? If it were ſo in Chriſts family, then we muſt not look to ſpeed better; there is no family wherein one is not a devill, his family being as a pattern to all other families; it was not for want of means it ſo proved in his, it being our Saviours continuall practice and whole calling to publiſh Gods truth. So for further inſtances, you may ſee in Adams family, Cain the firſt born, an unbeliever. In Noahs family there is curſed Cham; in Abrahams family is ſcoffing Iſhmael; in Iſaacs family prophane Eſau; in Jacobs family, brethren againſt innocent Joſeph: Moſes had a prophane wife, who counted him a bloody husband for adminiſtring circumciſion; Aaron had his Nadah and Abihu; Samuel his ſons, were bribe-takers, 1 Sam. 8.23. Eli his ſons were faulty in the prieſts office; David had his Abſolom, Adonijah, and Amnon; Solomon amongſt all his wives, had not above two that were good; Aſa his mother had a grove, Jehoſaphat a wicked ſon; Hezekiah had Manaſſes, who at the firſt was very wicked; Joſiah, all his ſons were wicked: and ſo in all other families we ſee it true, and therefore we can ſee no cauſe, why with others it ſhould prove better.
Object. But it is ſaid of the Centurion, he feared God with all his houſhold, Acts 10.2. they ſubmitted themſelves to all Gods Ordinances, though not in truth.
That may be true in the generall; Anſw. 1 if all did but profeſſe it, it is true.
If they did feare God in truth, it was not likely to hold; ſome will be removing, and it is like worſe come in their room; but if they ſhould be all good, yet they who were good would be wanting in the feare of God, and righteouſneſſe one towards another in any anſwerable walking according to the means they do enjoy. So concerning the houſe of the Jailor, the ſame anſwer may be given, though they be all generally good, yet may they fall ſhort of the right performance of many good duties to God, and one to another.
The ſecond Reaſon is from the vanity and curſe that lies upon the creatures in every condition of life: Reaſon 2 Every man in his beſt eſtate is vanity, Pſal. 62.10. take them ſingle, they are vanity; take them together, they are lighter then vanity it ſelfe: If it was poſſible to aſſemble a company who are all good, yet would they corrupt one another; yea, put what perſons together you can, they will hurt and defile one another, in ſtead of doing good, Heb. 12.23. If any man could have a perfect family, hee might then have an heaven upon earth, which he ſhall not enjoy. In the Church and Congregation, you ſhall finde ſome wheat, ſome chaffe, ſome good corn, ſome tares; ſo in the beſt families, you ſhall finde a mixture of good and bad together.
The third reaſon is from the mixture of fleſh and ſpirit that is in every man: Wee know but in part, wee prophecie but in part, Reaſon 3 and as our knowledge, ſo likewiſe all other graces are imperfect; our obedience, hope, love, faith, they are but all in part; and if David himſelf was not ſo, how could hee expect it of his family? Though all our families ſhould be brought on to be godly, yet would they be corrupt in part, for ſo are the beſt here.
Learn we then hereby, Ʋſe 1 every one of us to judge our ſelves and our families, and to teach every perſon to judge themſelves, as at other times, ſo more eſpecially in the dayes of their humiliation, and when they come to renew their promiſes and vowes with their God. If David were not able to ſay, that his houſe were perfect with God, what then may we ſay? we have not that means which he had, ſuch Teachers to inſtruct us, ſuch guides whereby we might be brought forward, neither are wee compaſſed about with Prophets in a land of uprightneſſe; where ſhall we finde an houſe that walks with God as David did? that growes as the tender graſſe, and is as the Sun without cloud? Wee are therefore to charge our ſelves with our follies and failings, and to humble our ſelves for them, whether it be towards God, or towards one another: we ſhould conſider how we are failing in the true fear of God, how ſubject we are to eye-ſervice; and although we can do little in reforming Kingdoms and Nation, yet we may take care for our own houſes, we may judge our ſelves and our families in our manifold failings, we may judge our ſelves for our high-mindedneſſe, drouſineſſe in good duties, for our evill ſlow heart to get hold of any ſpirituall thing, for our cuſtomary performance. How do we ſtart aſide from them upon every occaſion? our common complaint is, we are wanting to God in his fear and holy ſervice; we are too ſtrait hearted in the performance of good duties: true cauſe there is why it may be ſo with us; yet this is but a branch of the Covenant, and the reaſon of our failings in that is, becauſe we are wanting in righteouſneſſe one towards another; husbands walk not towards their wives, nor their wives back again to them; Parents to their children, nor children to their parents, &c. as they all ought to do, according to the Law of God; and therefore we are to judge our ſelves for our uncleanneſſe, for our unprofitableneſſe under the means we enjoy, and toward one another; and this is the cauſe why ſuch good means as are uſed, are not ſo powerfull to prevaile with us: The Sun riſeth without cloude, and ſhineth forth freely and powerfully; if we be overclouded, and overſhadowed with any inordinate unruly paſſions, and unbeſeeming behaviour; if we riſe ſo diſtempered, and the corruption of our natures raiſe ſuch vapours and miſts in us, we are to judge our ſelves for theſe, and to take upon us Joſhuah's reſolution, I and my houſe will ſerve the Lord, Joſh. 24.16. From this generall reformation of families, God may be pleaſed to ſpare the whole Land: as many times a man ſpares a Vine that hath but one branch and cluſter of grapes upon it, if not altogether, yet at leaſt untill ſuch time as the grapes ſhall be ripe: So God ſeeing a cluſter of Chriſtians here and there, becauſe they cannot grow, if the Vine be cut up, God will therefore therefore ſpare the whole.
Again, though God be purpoſed to ſend out his deſtroying Angel to lay waſte a place, yet then we have ſome helps to ſave our ſelves; There was but one good houſe in Jericho, which was Rahabs the Harlot, yet God ſpared that for ſome good ſervice done unto him by her: ſo when we ſhall hold out the truth, and ſprinkle our ſelves with the blood of Chriſt, as the Iſraelites did, God ſeeing the blood of Chriſt ſprinkled upon us by our faith and repentance, wee may be ſaved from thoſe deſtroying evills that overwhelm others.
Ʋſe 2 This may quiet the hearts of Gods ſervants in temptations, though they finde many troubles in their lives, and in the right ordering of their families, they muſt not take up ſuch complaints of their houſes, husbands, children, ſervants, as to thinke that no body is ſo much troubled in theſe things as they are; for better men then they, have had worſe houſes: David had a ſpeciall care of planting his houſe well, and yet ſee what corruptions are found even in his family; what diſordered, inceſtuous and bloody ſons he had in his houſe; wherefore wee may well complain of the failings of our families, if wee obſerve what want there is of the fear of God, what formall and meer outſide performing there is of many good duties; this therefore ſhould train us up in ſome patience and quietneſſe of minde and ſpirit, to walk wiſely and humbly under Gods hand, and not to pine and murmur at our eſtate and condition.
Ʋſe 3 And yet, in the third place, not ſo to be quieted with the diſorders in our families, as to drive us to neglect, but labour to purge them more and more, and not to ſuffer them to come in; if ſin once get an head, wee may receive many ſweet ſhowers and Sunſhines, and yet be little the better for all. If David ſpeaks it with griefe, it is then for David, and every good man, to uſe all means they can, to reform their families, to call on them to feare God, and to walk religiouſly one towards another, and not to ſuffer theſe good ſhowers and pleaſant Sunſhines, theſe profitable means to be beſtowed in vain upon them: you have a ſweet promiſe, Iſaiah 55.10, 11. For as the rain cometh down, and the ſnow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give ſeed to the ſower, and bread to the eater; ſo ſhall my Word be that goeth forth out of my mouth, it ſhall not return unto mee voyd, but it ſhall accompliſh that which I pleaſe, and it ſhall proſper in the thing whereto I ſent it: We are daily to intreat a bleſſing upon the means, that it may be effectuall to the end for which it is ſent.
Queſt. But how may wee help our families to amend?
Anſw. 1 Wee muſt labour to obſerve what is amiſſe in one another, and labour to purge out all our corruptions; thus mutually to help one another in the knowledge of thoſe things which wee of our ſelves may be ignorant of, that ſo wee may come to cleanſe our ſelves in ſome meaſure from all ſins; and this ought we to do more eſpecially, when we come to ſolemn duties, as at times of humiliation, and receiving of the holy Sacraments. It was commended in Jacob, Gen. 35.1, 2, 3, 4. when God commanded him to go to Bethel and cleanſe his houſe, his care was accordingly, to reform what was amiſſe in his family, as appeares by his charge unto them, to put away the ſtrange gods from them, to cleanſe themſelves, and change their garments; if we change our dwellings and not our ſins, the ſame evils will follow us, whitherſoever we go; conſider we therefore, if raigning corruptions are within us, no raigning ſin whatever but it is our God, wee muſt therefore part with it, be it never ſo deare and neer to us, and pray unto God, that hee would be pleaſed to give us ſtrength to ſubdue it, and bring it under, and not to be of their diſpoſition that will ſee no fault, that is not the way; that which is a ſtrange thing in Gods ſight, let it be ſo in ours; let us gather together all our corruptions, and burn them in ſacrifices to God; it is the ſin of a family that troubles a family, and that when no means is uſed for healing it,v. 19.17. Levit. 19.17. Thou ſhalt not hate thy brother in thine heart; thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him: and when God ſees no corruptions nor filthineſſe in us, hee will be readier to bleſſe us, and proſper us in all our wayes: So then wee muſt have nothing to do with our ſins, which do hinder all good things from us, but we muſt labour to gather them all together, and offer them up in ſacrifice to God, that they may vaniſh away in ſmoke, that they be no more ſeen nor heard of.
Anſw. 2 That we may the better help forward our families in goodneſſe, wee muſt not reſt in any good means of grace wee do enjoy; for David wee ſee went further then thus, therefore we muſt not content our ſelves that wee enjoy the ordinances of God, but we muſt labour to finde God in them, and his bleſſing to us in the performance of them, or elſe all is little worth: This was Hezekiahs Prayer, 2 Chron. 30. that the Lord would be mercifull to thoſe of his people that prepared their hearts to ſeek him, although they were not cleanſed according to the purification of the Temple; the Lord heard his Prayer, and healed their corruptions, becauſe they ſought God in his Ordinances. Let us then alſo, following their example, ſeek God in his Ordinances, labour to feel our wants in him, teach the ſame unto our families, and ſeek him by prayer, that hee would be found of us, that ſo we may do that which becometh the Goſpel of Chriſt. And ſo much for this point.
Doctr. 2 Again, in the ſecond place, wee may obſerve, That it is the ſtay and comfort of a godly houſholder againſt all the diſorders of his own heart and family, that God hath made an everlaſting Covenant with him, ordered in all things, and ſure.
This you ſee evident in David here, Though my houſe be not ſo with God, yet God hath made with me an everlaſting Covenant, ordered in all things, and ſure. We have not walked in the feare of Gods Name, nor in righteouſneſſe towards men, yet here is our comfort, the ſtability of the Covenant of God, though wee be wanting to God, yet cannot God be wanting to us: But for opening the point, it is needfull to know theſe four things.
1. What is the Covenant David comforts himſelf in?
2. How it is ſaid to be ordered in all things?
3. How it is ſaid to be everlaſting?
4. How it ſaid to be ſure?
From all theſe doth David take comfort to himſelf againſt his own failings, and the failings of his family.
Firſt, what is this Covenant here ſpoken of? This Covenant, in that he calls it everlaſting and ſure, implies it to be a Covenant of Grace, in that it hath ſuch properties annexed to it, which only belong to God; As,
Firſt, everlaſting, Jer. 32.40. I will make an everlaſting Covenant with them, &c. Again, it is ſaid to be a Covenant of Grace, Rom. 4.16. and it being of Grace makes it ſure, Jer. 31.33, 34. But this ſhall be the Covenant that I will make with the houſe of Iſrael; after thoſe dayes, ſaith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people, &c. where he tels you of two Covenants: The Covenant of Works, and the Covenant of Grace, this Covenant differs from the other in ſix particulars.
Firſt, the Covenant of Works was made to Adam and all his poſterity, Cain was within this Covenant, Gen. 4.7. Rom. 2.6. to the 10. Do well and you ſhall be accepted. This everlaſting Covenant is not made to Adam and his ſeed, but to Abraham and his ſeed, Gal. 3.16. he ſaith not to the ſeed as of many, but as to one of thy ſeed, which is Chriſt, being ſpoken collectively; ſo likewiſe, Gen. 17.7. Moreover, I will eſtabliſh my Covenant beween mee and thee, and thy ſeed after thee in their generations for an everlaſting Covenant, to be a God unto thee, and to thy ſeed after thee.
Secondly, they differed in the frame of their tables wherein they were written: the firſt was in ſtone after the fall, implying the Law was given to ſtony hearts, that could not be done away, and that our hearts were very dull to receive it: But this Covenant of Grace is written in the fleſhie tables of the hearts; the one gives us duties to perform, but no ſtrength wherewithall, the other affords both.
Thirdly, the Covenant of Works required perfect obedience in every mans perſon, Gal. 3.10. For as many as are of the works of the Law, are under the curſe; for it is written, Curſed is every man that continueth not in all things which are written in the Law to do them, Deut. 27.17. If any man breaks this Covenant, he brings a curſe upon his own head thereby, no perſon is excepted; it is not ſo in the new Covenant; God in that required perfect obedience, but in this he requireth it to be done either in our perſons, or by our ſureties, Matth. 3.15. Then Jeſus anſwered, and ſaid unto him, Let be now, for thus it becometh us to fulfill all righteouſneſſe, Heb. 7.22.26. And it is tranſlated, Teſtament, becauſe man hath ſureties to a Teſtament; therefore it is in the originall, foreign, hee doth accept perfect obedience in Chriſt for us, though we cannot perform perfect ſatisfaction, yet if our ſureties do it for us, it is all one, 2 Cor. 8.12. God accepts at our hands a willing minde, and of childe-like indeavours; if wee come with childe-like ſervice, God will ſpare us; a father will accept the poor indeavours of his childe for the thing it ſelf.
Fourthly, in the Covenant of Works, the reward is given of juſtice according to works, Gen. 4.7. If thou do well, ſhalt thou not be accepted? and if thou doſt not well, ſin lieth at the door, &c. Rom. 2.6. to the 12th, Rom. 4.4. To him that works is the reward not reckoned of grace, but of debt; in the Covenant of Grace, God rewards us not according to works, but according to his grace, accepting of our deſires and indeavours.
Fifthly, in the old Covenant, there was no remiſſion of ſin; Curſed is hee that continueth not in all things that are written in the Law to do them. Now, where there is curſedneſſe for ſin,Gal. 3.10. there is no pardon for ſin: But in the Covenant of Grace there is a free forgiveneſſe of ſin, with a promiſe, they ſhall be no more remembred againſt us, Jer. 31.34. For I will forgive their iniquities, and remember their ſins no more.
Sixthly, the old Covenant was ſubject ſo to be broken, as to bring confuſion upon the tranſgreſſours; but this Covenant of Grace cannot be ſo broken, as to bring confuſion upon ſuch who are within it. And thus the Lord puts a difference between them, Hebr. 8.8.9.10. For in rebuking them, hee ſaith, Behold, the dayes will come, ſaith the Lord, when I ſhall make with the houſe of Iſrael and with the houſe of Judah a new Teſtament, not like the Teſtament that I made with their fathers in the day that I took them by the hand, to lead them out of the land of Egypt, for they continued not in my Teſtament, and I regarded them not ſaith the Lord, &c. In this place he oppoſeth the one to the other, in regard the one may be broken, and the other cannot; This Covenant of Grace God will not break, and though on our parts it may be broken, yet becauſe Chriſt hath it in keeping, it ſhall never be ſo broken, as to the deſtruction of the tranſgreſſour, Jer. 32.40. And I will make an everlaſting Covenant with them, that I will never turn away from them to do them good; but I will put my feare in their hearts, that they ſhall not depart from me, &c. God will put his feare in our hearts, which ſhall work in us holy care of keeping covenant with him. The feare of God poſſeſſing our hearts, ſhall cauſe us, not to dare to commit any ſin; and therefore, Heb. 8, 6. it is ſaid to be eſtabliſhed upon better promiſes. The old Covenant was eſtabliſhed upon our obedience, this promiſeth us both to make us obedient, and to keep us in a courſe of obedience; that Covenant promiſeth no pardon upon breaches, but this doth, and further ſaith, that they ſhall be remembred no more, as Jer. 31.34.
Queſt. But why is this Covenant called an ordered Covenant?
Anſw. His houſe hee knew was diſordered, but this Covenant he knew to be ordered in all things. Now this word (order) doth ſignifie unto us.
Firſt, to ordain, Pſalm. 32.6. God did decree it, hee ſet it down in the court of heaven, being nothing elſe but an expreſſion of the life of grace.
Secondly, to order, doth ſometimes ſignifie, to furniſh or to provide, Prov. 9.2. Wiſdome is ſaid to have killed her fatlings, to have mingled her wine, and to have furniſhed her table; ſo this Covenant is provided for us, and furniſhed with all bleſſings, ſpirituall and temporall.
Thirdly, ſometimes it is tranſlated, directed, Job 32.14. This Covenant was directed to David, and the ſeed of David, not left at randome, but directed to fall aright upon ſome perſon, as it were, as once it was ſaid of Joſeph, Deut. 33.16. Let the good will of him that dwelleth in the buſh, come upon the head of Joſeph: So ſhall this Covenant of Grace fall upon the heads of thoſe for whom it is appointed.
Fourthly, becauſe it is ſet in order, ſo is this word uſed, Lev. 18. It is ſaid to be ſet in order, in regard of the grounds, means, ends, parts and perſons on whom it falls.
Firſt, for the grounds of it, and they are manifeſt unto us; firſt from the abſolute and independent ſoveraignty, God will do what ſeemeth him good in his own eyes, hee will have mercy on whom hee will have mercy, Rom. 9.15.
Secondly, Gods everlaſting love, Jer. 31.3. The Lord hath appeared unto me of old, ſay they; yea, I have loved thee with an everlaſting love, and therefore with mercy I have drawn thee.
Thirdly, from his free Grace, not reſpecting good or evill in the creature, but the good pleaſure of his will.
Secondly, it is ordered in the means, and they are ſuch as do convey it unto us, which are,
Firſt, the Lord Jeſus Chriſt, this Covenant was made with him from all eternity, Epheſ. 1.3. Bleſſed be God, and the Father of our Lord Jeſus Chriſt, which hath bleſſed us with all ſpirituall bleſſings in heavenly things in Chriſt.
Secondly, in Chriſt, and by Chriſt, hath God the Father ſealed it unto us, by his holy and bleſſed Spirit, Epheſ. 1.15.
Thirdly, by his Goſpel hath he delivered it unto us, 2 Tim. 1.10. Chriſt hath brought life and immortality to light by the Goſpel; and this is the Inſtrument whereby the grace of God is written in our hearts, 2 Cor. 3.3.
Thirdly, in the ends of it, the chiefeſt whereof is:
Firſt, that God might be glorified in his free love; it ſets forth unto us the riches of his grace, Epheſ. 1.6.
Secondly, that Chriſt might thereby be glorified, Joh. 5.23.
Thirdly, God hath appointed to glorifie himſelf in the ſalvation of his people, Epheſ. 2.2. 2 Tim. 1.9.
Fourthly, this Covenant is ordered in regard of the parts, in the Covenant God promiſeth:
Firſt, Grace.
Secondly, pardon of Sin.
Thirdly, ſubduing our rebellions.
Fourthly, outward bleſſings.
Hee will not take away his love from us, nor ſuffer his truth to faile, Pſal. 89.33, 34. For his love, you may reade, Jer. 31.3. where the Lord telleth his people, that hee had loved them with an everlaſting love: So for pardon of ſin, Jer. 31.34. I will forgive your iniquities, and remember your ſins no more: Likewiſe for ſubduing our corruptions, Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquities, and paſſeth by the tranſgreſſions of the remnant of his heritage; hee retaineth not his anger for ever, becauſe hee delighted in mercy? He will turn again, he will have compaſſion upon us; hee will ſubdue our iniquities, and will caſt all our ſins into the depth of the ſea: So likewiſe for outward bleſſings, Pſal. 84.11. The Lord is a Sun and ſhield; The Lord will give grace and glory, and no good thing will hee with-hold from them who live uprightly. If outward bleſſings be denied to us, yet will he not take away his mercy, Pſal. 89.28. My mercy will I keep for evermore, and my Covenant ſhall ſtand ſure; and ſo forward to the 34th verſe of the ſame Pſalme.
Fifthly, it is ordered in regard of the perſons to whom it is given, Gal. 3.16. it was given to Chriſt, and in Chriſt to every godly man, Gen. 17.7. and in every godly man to his ſeed; God will have ſome of the ſeed of every godly man to ſtand before him for ever.
Queſt. 3 But why is it called a ſure Covenant?
Anſw. 1 In Gods eternall purpoſe it was firſt framed, Epheſ. 1.4, 5. it was everlaſtingly purpoſed with God.
Anſw. 2 Secondly, in regard of the unchangeableneſſe of it it cannot be broken, it is unviolable and everlaſting, Pſal. 89.34. My Covenant I will not break, nor alter the thing gone out of my mouth.
Queſt. But why is it ſaid to be a ſure Covenant?
Anſw. 1 Becauſe God is unchangeable himſelf, Mal. 3.6. I am the Lord, I change not, therefore yee ſons of Jacob are not conſumed.
Anſw. 2 Secondly, in Chriſts perfect ſuretiſhip, Heb. 7.22. Who was made a ſurety of a better Teſtament.
Anſw. 3 Thirdly, in regard of the firmneſſe of the Spirit of promiſe which ſealeth up to us this Covenant, and dwels in us.
Queſt. How may the Spirit be ſaid to make it ſure?
Anſw. In the ſure word of promiſe that God hath made and confirmed it by an oath unto his children, that by two immutable witneſſes they might receive ſtrong conſolation, Heb. 6.18. The Spirit of God is ſaid to make it ſure to us, both by the Spirit of faith, looking for ſalvation by another; namely, Chriſt Jeſus, Rom. 4.16. and by the Spirit of fear, Hee will put his feare into our hearts, that we ſhall not depart from him, Jer. 32.40. And thus is the Covenant of God ſaid to be ſure, Pſal. 89.34.36. My Covenant will I not breake, nor alter the thing that is gone out of my mouth: I have ſworn by my holineſſe, that I will not faile David: So likewiſe a comfortable place have we in 2 Tim. 2.13. where the Apoſtle ſaith, though wee believe not, yet he abideth faithfull, he cannot deny himſelf.
Queſt. What Reaſons may there be given, why wee ſhould ſo ſupport and comfort the hearts of Gods people, when they ſee both themſelves and their families thus diſordered?
Reaſon. 1 Becauſe this Covenant is a ſoveraign and ſufficient medicine to heal all our diſorders, and remove all our impediments; what though wee on our part fail, God hath ſworn by his holineſſe he will not fail, Pſal. 89.35. It being a Covenant of Grace, is not abrogated by our failing, though wee remain unſetled, yet God continues conſtant: If his children walk not with him, but rebell againſt him, what will hee do? They ſhall feel the ſmart of his diſpleaſure, but his loving kindneſſe will he not take from them, Pſal. 89.30, 31, 32, 33.
Reaſ. 2 Though we and our families are diſordered, yet Gods Covenant is not, but ſtands firm and ſure; the Covenant of God compaſſed about with our diſorders, fetches them in and cures them.
Reaſ. 3 Thirdly, whereas wee are unſetled, and unconſtant, it may be wee can pray well to day, to morrow our hearts are out of frame quite, yet this Covenant remaines firme, one and the ſame.
Reaſ. 4 Fourthly, we are unſetled, and cannot ſtay, nor keep our ſelves in any good way, wee cannot lay ſure hold on this Covenant of God; yet notwithſtanding it lays hold on us, it comprehends us, when wee cannot comprehend it, and ſupports us through all.
But to come to the Uſes of the point, and in the
Firſt place, Ʋſe 1 it is a Uſe of much conſolation to all ſuch who are troubled in themſelves, or in their families; though there be many diſorders in them, though their hearts be naught, their whole converſation naught, is there no hope for a man to ſtay himſelf in this condition? If wee ſhould periſh in this eſtate, it might be juſt with God; yet this is all my ſtay, ſaith David, Though my houſe be not ſo with God, though I and my fathers houſe be not ſo with God, yet David takes comfort to himſelf, concerning his condition from Gods Covenant; this was the root of his comfort, that God had made a certain and ſure Covenant with him, ordered in all things; therefore apply we this wiſely unto our ſelves: Let us ſearch what our own diſorders, and the diſorders of our families be, and let us acknowledge the diſorders of our ſelves and of our families what they be; let us acknowledge alſo, that wee and our families are not ſo with God; yet in all theſe diſorders wee are to comfort our ſelves, that God hath made an everlaſting Covenant with us, ordered in all things, and ſure, though wee are diſordered, yet Gods Covenant is not diſordered, though we are ſinfull and wicked, yet God loves us freely, hee will pardon us freely, hee will heal us throughly; ſo that wee ſhall not periſh, notwithſtanding our corruptions.
Object. But ſome may ſay, If I could but eſtabliſh my ſelf in this Covenant, I might receive ſome benefit and inward comfort from it, but my heart is unſetled every day.
Anſw. Conſider with your ſelves, that though your corruptions appeare, and grace runs low with you, though you be but temporary, and things with you continually ebbing and flowing, yet Gods Covenant is ſure and unchangeable, and alwayes continues the ſame: I am JEHOVAH, ſaith the Lord, I change not, therefore yee ſons of Jacob are not conſumed, Mal. 3.6.
Object. If I could lay hold on this Covenant, then I might have ſome comfort in it, but all my hope is built upon a ſandy foundation.
Anſw. Yet notwithſtanding Gods Covenant is firm and ſure, though your wayes and hearts are unſetled, and diſordered ſo, that God knowes not many times where to have you; yet the Covenant of God doth remain ſure and firm, therefore it is a ſoveraign medicine for all diſeaſes: To apply the Covenant of God unto our ſoules, though there be many diſorders in our ſelves and in our families, yet Gods Covenant is free; if we be hemm'd in within this Covenant, wee cannot break out, we might give God leave in our families to chooſe whom he will, and to take where he will. David muſt be contented with Abſolom, Abraham with Iſhmael, Iſaac with Eſau, Jacob with Simeon and Levi, CHRIST with Judas; and for the corruptions wee ſee in our families, wee are to take comfort to our ſelves, that the Covenant of God can heal all theſe iniquities, theſe iniquities in his due time he will ſubdue. To ſubdue is a metaphor taken from beaſts which have ſtiffe necks, and will not bow to the yoak.
Object. 3 I, but the good things in us are like the morning dew, or cloud that paſſeth away; righteouſneſſe ſometimes putteth forth it ſelf very ſavourly in the beginning, but ſuddenly vaniſheth away.
Anſw. Yet Gods Covenant is ſure and everlaſting, and that decayes not at all.
Object. But if I could in ſome meaſure be eſtabliſhed in good wayes, I might thereby receive ſome comfort to my ſoul.
Anſw. Yet notwithſtanding all this, Gods Covenant is ſure and everlaſting, and certain, having this ſeal upon it, The Lord knowes who are his: What though a whole kingdome be diſordered, unconſtant, and unſetled, though our kingdome be not ſo as God requires, yet his Covenant is ſure, he will deal well with us.
Ʋſe 2 The ſecond Uſe is to teach every man and woman, what ever they do elſe, to labour ſpecially to ſhroud and ſhelter themſelves under this Covenant, that they may be kept ſure in all diſorders: Let them ſtrive to enter within it, and till they have thus far prevailed, not to give over labouring for it: What comfort were it to a man, that neither his offences, nor the iniquities of others ſhould overthrow him, or move his ſtanding? if we can but ſay as David did, this Covenant is ordered and ſure, and that this is all our deſire and ſalvation, wee are then out of danger, wee need not to fear, our eſtates and conditions are well enough, wee are under the ſhadow, of his wings, where nothing ſhall annoy or hurt us at any time.
Queſt. I, but if a man be not entred into Chriſts Covenant, how may hee enter into it, or if he be, how may he know it?
Anſw. For the anſwer of this, conſider with your ſelf, whether any of your anceſtors have been under this Covenant, yea or no; if they have, whether then have you renounced this Covenant, or laid claim to it? If you can ſay, you have known ſome of your anceſtors in this Covenant, and you have not refuſed it, but laid claim unto it, when you underſtood your ſelves, it is a certain ſigne this Covenant reacheth to you, for the Covenant of God is, I will be thy God, and the God of thy ſeed after thee, Gen. 17.7.
Queſt. But how if I know not whether any of my anceſtors were good or no, what muſt I do then that I may be under the Covenant?
Anſw. For the anſwer of this, have you not lived in ſome good families? it is a great ſtay to you if you have, for this reacheth to all; the Covenant is made to the houſholders and their ſervants: Abraham circumciſed all his houſe by vertue of this, I am a God to thee, and to thy ſeed, Gen. 17.7. So that unleſſe they have abrogated this Covenant, it followeth them ſtill, and they may claim it to themſelves.
But how if neither of the former I can challenge to my ſelf; Queſt. but all that I have had to deal withall have been carnall men, what may I do in ſuch a caſe to get within the Covenant?
I confeſſe then thy condition is ſo much the more to be pitied; Anſw. but ſeeing we were not born free, wee muſt therefore take a courſe whereby wee may become free.
Queſt. But what may a man do to be free?
Anſw. To the end a man may be a free man of a Corporation, he muſt either ſerve for it as an apprentiſe, or elſe, as the Captain ſaid to Paul, With a great ſumme of money have I purchaſed this freedome.
But purchaſe it wee cannot; for going thus to work, the ſame anſwer ſhall be made to us that was made to Simon Magus, Thy money periſh with thee, becauſe thou haſt thought the gift of God may be purchaſed with money, Acts 8.18, 19. The Papiſts therefore go the wrong way to work, who would bring themſelves within this Covenant by their large gifts to edifie. What then ſhall we enter into a courſe of ſervice to be free of this Corporation? why then our beſt endevors would come wonderfull ſhort of bringing us within the Covenant; wee may take much pains, and yet fall ſhort; uſe much faſting and prayer, and yet fail much of our performances of the beſt duties; yet notwithſtanding, if we give up our ſelves to be bound to this ſervice, if we come to God, ſubmit our ſelves to him in all things, to do with us as hee pleaſeth, and as ſhall ſeem good in his ſight, ſubmitting our ſelves to be ruled and ſquared by him in all things, hee ſhall have our whole hearts to do with us what he will; here is the Covenant made up between God and a good Chriſtian, God then offers himſelf to us, he is ours, and wee are his, Pſal. 27.8. When thou ſaidst, ſeek yee my face, my heart ſaid unto thee, thy face Lord will I ſeek.
You muſt herein reſolve to take heed of all ſin, labour to perform every good duty, and be ſorry you can do it no better; notwithſtanding herein ſtands the difference between one that ſerves an apprentiſhip to become free, and one that enters into ſervice to be with God. The apprentiſe muſt ſerve ſeven yeers before he can become a free man, but the childe of God is made free that firſt day that hee gives up himſelf to God; though thou be a ſervant to another man, yet art thou the Lords free man, 1 Cor. 7.22. If we can but content our ſelves to be the Lords ſervants, we ſhall be his freemen; yet herein are thoſe ſervices ſutable; in the beginning an apprentiſes ſervice is very difficult, hee is expoſed to much hardſhip, he knowes not how to pleaſe Maſter or Miſtreſſe; if he knew their mindes, hee would be willing to frame himſelf accordingly: So when we come into Gods ſervice, if he but a little hides his face, we think preſently wee are caſt off, and that we were never any of his; but all this comes for want of experience of a Chriſtian mans life, if you can be content to break off from all your evill wayes, and with all your hearts cleave unto God, doubtleſſe then God hath made with you an everlaſting Covenant, ordered in all things, and ſure.
If you be not in the Covenant, but your whole deſire is, that you may, you muſt labour to bring your ſelves into a good family, and that you may be fitted for any ſervice, you muſt deny your ſelves, and give up your mindes, wills and affections unto God, take Chriſts yoak upon you; if hee calls you to any croſſe, ſtumble not at it, but bear it patiently, and wait upon him for a deliverance out of it; and that you may the more earneſtly ſtrive to get within this Covenant, conſider, that in ſo doing, you ſhall certainly bring a bleſſing upon you and yours; though you and your family be diſordered, yet Gods Covenant will remain firm and ſure unto you; all eſtates, though never ſo free conveyed, are nothing unto this; and therefore, as you love your ſelves, and would leave a ſure inheritance to thoſe that ſhall come after, let your ſpeciall care be, how yee may attain to this, for even a kingdome without this, is but a poor ſtate.
Ʋſe 3 It muſt teach all ſuch as are under this Covenant of Grace, to walk thankfully and humbly, and faithfully: See Davids humble thankfulneſſe, 2 Sam. 7.18. Who am I, O Lord God, and what is my fathers houſe, that thou haſt ſpoken of thy ſervants houſe for a great while to come? We muſt walk fruitfully with God in the ſenſe of this Covenant, in pardon of ſins, in beating down corruptions; there is no better ſign that we are in this Covenant, then to grow thankfull for it, and humble under it, and fruitfull in communicating our experience unto others, and labouring to bring them within the compaſſe of it. Thus much for this Doctrine.
The third thing is the confining of Davids deſire and ſalvation to this Covenant, whence obſerve:
Doctr. 3 That the ſecurity and ſufficiency of the Covenant of Gods Grace, is all the ſalvation and deſire of Gods people.
This is evident in the Text, it is all his will, the will comprehends the deſire and the delight of a man; ſo that this Covenant is ſo compleat, that a man needs nothing more to ſalvation, or to ſatisfie his deſires and theſe two comprehend all that hath been ſaid of Gods Covenant: What is it, that he ſaith, it is all my ſalvation and deſire? Salvation comprehends in it theſe two things:
Firſt, a deliverance from dangers.
Secondly, a ſafe comfortable and glorious eſtate; So that ſalvation implies in it ſafety, viz. deliverance from all dangers, Pſ. 3.8. So alſo a ſafe, comfortable and glorious eſtate in heaven: When David ſaid, This is my ſalvation, his meaning is, I had never been freed from danger, nor ſet in a ſafe and glorious condition, but by vertue of this Covenant.
Secondly, this is the ſubſtance of my ſalvation; for this Covenant gives us ſuch hold of ſalvation, that though we have it not yet, we believe we have ſalvation by vertue of this Covenant, we are in many diſcouragements, but God hath made a covenant to deliver us.
Thirdly, This is all my deſire (viz.) the object and ſumme of all my deſire, nothing but as it comes within the compaſſe of this, Gods glory is my deſire; as all my deſire is here, ſo all my rejoycing; for the word which is here deſire, in the firſt Pſlam, v. 2. is tranſlated delight: all Davids deſire and delight was in this Covenant, he took no comfort in his crown, nor that he was a ſweet Singer of Iſrael, nor in his children, though comly, nor in the ordinances of God, no further then they were wrapped up to him in this Covenant of God, and the Reaſon is:
Reaſon. 1 Firſt, becauſe there is no bleſſing ſafe to us, no deſire or delight, but ſo far forth as it is conveyed in this Covenant unto us.
If a man were delivered from danger, unleſſe by vertue of this Covenant, it is a cold deliverance: For, if he be ſaved from drowning, the gallows may claim his right of him; if the gallows cannot, hell fire will reach him, if he be not within the compaſſe of this Covenant; if hee have credit and wealth in this world, yet if not conveyed unto him by vertue of this Covenant, it is a miſerable eſtate; children, beauty, ſtrength, gifts may be deſired, if they come under this Covenant.
Reaſ. 2 Secondly, from the compleatneſſe of the ſufficiencie of this Covenant: No deliverance we can ſtand in need of, but this Covenant can convey it unto us; all the deſires and delights of the Church are wrapped up in it, No good thing will he with-hold from them that live a godly life, Pſal. 87.7. All my ſprings, (ſaith David) are in thee; God delights in us, when we are in his Covenant, his Covenant reacheth to his Church, and wee being members of that Church: Hence it comes to paſſe, that we partake of all the pleaſant ſprings of Gods love, and rich mercies to us in Chriſt Jeſus.
For the Uſe of this point.
Ʋſe 1 Firſt, it may ſerve to teach men and women, be their condition never ſo happy otherwiſe, not to reſt contented in any ſtate whatſoever, untill they have gotten themſelves within this Covenant, that they would not think themſelves out of danger, nor well provided, till they can thus aſſure themſelves they are within this Covenant; wee ſhould not have our deſires ſo ſtrait and narrow, as to be ſatisfied with earthly things at any time, Pſal. 81.10. Open thy mouth wide, and I will fill it, gape after greater things then theſe, breath after this everlaſting Covenant; Lift up your heads, O yee gates, and be yee lift up yee everlaſting doors, and the King of glory ſhall come in, Pſal. 24.9. Cloſe you not therefore with theſe things, they will yeeld you but little content; the wicked inlarge their deſire as hell it ſelf; they will travell all the world over from Sea to Sea to get wealth; how then ſhould wee enlarge our hearts, and gape wide after heavenly things that are of an everlaſting continuance, untill wee are in a ſafe and ſure condition, and let all our deſires be after the Covenant of Grace?
Ʋſe. 2 Secondly, if wee are in this Covenant of Grace, we may then lawfully comfort our ſelves in the injoyment of all other good things whatſoever, becauſe all mercies and bleſſings ſpring up from this Covenant of Grace; and herein ſhould we fix all our deſires, all our ſalvation and delights, Jer. 9.23.24. Thus ſaith the Lord, Let not the wiſe man glory in his wiſdome, nor the mighty in his might, nor the rich man in his riches, but let him that glorieth, glory in this, that hee underſtandeth and knoweth mee, that I am the Lord which exerciſeth judgement and loving kindneſſe in the earth.
Ʋſe 3 Thirdly, it may ſerve to teach every godly man, who hath a part in this Covenant, to make account that he hath full poſſeſſion of his ſalvation, that all his deſires and delights are ſatisfied; if wee have but this Covenant, we do not well to deſire any thing more: for in it are contained all things, and having it, we have all things; are Gods children in any dangers? are they overcome with any ſorrows? let them but conſider of this Covenant of God made unto them in the blood of Chriſt, and they ſhall find comfort ſufficient to ſupport them through all: Why doubt we of deliverance from ſin, or any danger? none evill can befall us by vertue of this Covenant; if wee therefore want any thing, let us conſider what a covenant wee are in.
Ʋſe 4 Fourthly, it is a comfort for all Gods children, that they are ſafe from all dangers, and have ſalvation already, 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling; we are put into a covenant of ſalvation, let us therefore be thankfull to God for it, and doubt no longer.
Ʋſe 5 Fifthly, thoſe that are in this Covenant, they muſt make uſe of it to the perfecting of their ſalvation, and fulfilling of their deſires. You will ſay, you finde your ſins not pardoned, and you are …
troubled about them, if you be within this Covenant, your ſins are pardoned unto you. But you will ſay, ſtill I finde ſin ſtriving, and corruption breaking forth; Well, have you given up your ſelves to be Gods ſervants, to bow and ſubmit your ſelves to his holy and bleſſed will in all things, here is then a covenant for thee, promiſing pardon of ſin,Micah 7.18. who is a God like thee, forgiving iniquity, tranſgreſſion, and ſin, and paſſing by offences.
But you will ſay, your corruptions are ſtrong, and you cannot get power over them.
Here is ſalvation to deliver thee from the bondage of thy ſins.
But you will ſay further, you are ſubject to long ſickneſſes, and diſeaſes very tedious; yet notwithſtanding here is conſolation enough in this Covenant for thee, to ſave thee at length out of all.
You will further ſay, you want the comfort of this Covenant; conſider this is a comfort making up your deſires unto you, ſo far as the Lord ſees meet; if in croſſes you would not depart from God, nor ſit looſe from him, God hath promiſed you ſhall not; therefore make uſe of it for this end: Do you that are parents deſire that your children, and all that belongs to you may do well in this life? having this Covenant you have all, you only want a heart fitted and diſpoſed to apply it unto your ſelf; plead you therefore with God, and intreat him, that hee would be pleaſed to make good this Covenant unto you. Thus much for the third point raiſed from the words.
Further, ſaith hee, Although he make it not to grow, his meaning is, that although God make not his family to grow in this world, but cauſe it to ſee hard times, and undergo many croſſes and troubles, yet this is his comfort, and all the ſtay of his heart, and his ſalvation, That God hath made with him an everlaſting Covenant, ordered in all things and ſure. So that the point to be obſerved from hence is this:
Doctr. 4 That howſoever God deals with our families, yet the Covenant of Grace muſt be to us the ſatisfying of our deſires and delights, and the ſumme of our ſalvation. This Covenant God made to us, and let that ſuffice us in all; it was that wherewith God ſupported Paul when there was ſent unto him a meſſenger from Satan to buffet him, My grace (ſaith the Lord) is ſufficient for thee. This Covenant of thy is ſufficient to pardon ſin, and to heal ſin; therefore, whether Paul proſpered or proſpered not in his ſpirituall ſtate, he muſt be contented, for Gods grace is ſufficient for him: David ſaw his houſe would fall upon ſtrange changes in regard of the great failings of his children, that they ſhould be carried away captive, and in a manner, into obſcurity of darkneſſe, through Gods withdrawing the light of his countenance from ſhining upon them, occaſioned by the great diſorders that were before ſeen in it; this his condition he might have ſeen in Ethan the Ezrabite, who lived in his dayes, Pſal. 89 39. Though before hee ſaw all this evill, yet this was ſufficient for him, though his houſe proſpered not, that God had promiſed in his Covenant that hee would not forſake him and his, although hee made them not to grow; and the Reaſons are:
Reaſ. 1 Firſt, becauſe God had made a promiſe, that our houſes ſhall ſtand for ever, though they do not ſprout nor flouriſh like a branch, yet God will not take away his mercies from them.
Reaſon 2 Secondly, hee hath promiſed to ſanctifie ſuch croſſes, that their proud hearts ſhould be humbled, and that they ſhould become bettered for that which they have ſuffered, they ſhall thereby be brought to acknowledge Gods great mercy unto them, and all their croſſes, trialls and afflictions ſhall at length turn to their great advantage.
Reaſon 3 Thirdly, how ever God deals with us in outward things, yet his Covenant is a certain ground for our eternall inheritance; although a mans houſe may be turned upſide down, yet notwithſtanding here is our comfort, we have our eternall happineſſe in the higheſt heavens, Luke 12.32. Fear not little flocke, it is your Fathers good pleaſure to give you your inheritance.
Ʋſe 1 Firſt, it may ſerve to prove a diſtempered paſſion of our ſpirits, who cannot be perſwaded Gods Covenant reacheth to us, unleſſe we proſper in the world; wee ſhould rather be men after Gods own heart, as David. See how David carried himſelf in the like caſe and condition, he doth reſt himſelf in Gods Covenant, whether his houſe grow or grow not; but we are of another ſpirit, though wee know Gods Covenant is everlaſting and ſure, yet unleſſe our children be great ones, and all may proſper in the world, according to the deſire of our hearts, we think we have no favour in the Covenant of Gods grace; alas, all things are counted otherwiſe but as dry things, like Manna, which at length the children of Iſrael began to loath and hate: As concerning the light afflictions, which are but momentary, herein wee ſhould comfort our ſelves, that God will temper all to our everlaſting happineſſe, as in the iſſue thereof wee ſhall ſee. This pride of nature was the ſin of Human, Eſt. 5.13. all availed him nothing as long as Mordecai the Jew did not bow to him. If other mens ſheafs may not bow to ours, then wee think all little worth beſides; but this is a grievous ſin againſt God: it argues a baſe eſtimation of the Covenant of Gods grace; it is a ſin to be reproved and rooted out. Wee think, becauſe God doth not make our houſes to grow and flouriſh, that there is no contentment to be found in the Covenant of Grace: This ſin of pride was alſo in Hezekiah, in ſhewing to the Babyloniſh men all his garments and precious Jewels.
Ʋſe 2 Secondly, we muſt learn to grow in the Covenant of Grace, though we ſhould never grow great, nor riſe high in this world, nor in the things thereof, we muſt reſt ſatisfied in and by the Covenant of Gods grace. If David think it ſufficient, ſo muſt we. What though wee be neglected in the world, and finde no contentment in outward things, yet this may ſerve to quiet the hearts of Gods children, that though they grow not much in the world, yet having a part in the Covenant of Grace, they need not to trouble themſelves about any other thing that is wanting to them; this condition is a happy condition.
Ʋſe 3 Thirdly, it may teach every righteous Houſholder and Parent, to take more care to leave a good covenant to their children and ſervants then any thing elſe. If they have but this portion left to them, they ſhall do well, whether they grow and proſper in the things of this world or no, God hath made a Covenant with the Parents and Houſholders, and it ſhall deſcend upon them ſo far as God doth order it.
Ʋſe 4 Fourthly, it may ſerve to help our faith in the deſolations of the Churches abroad, though they grow not but decay, yet ſeeing God hath made a Covenant with their fathers, and undertaken to do them good, they will at length prove the better for it, and God will make his Covenant good unto them; all that God doth exerciſe them withall, is that hee may do them good at length, Gods Covenant being an everlaſting Covenant, their condition at laſt ſhall be a glorious condition.
Ʋſe 5 Fifthly, it may be uſefull to all ſuch, who have part in the Covenant of God, that undoubtedly, at length it ſhall be well with them, though God never make them nor theirs to grow in outward things, yet they may reſt upon the Covenant, there is enough for them. Rejoyce we then in this Covenant, for it is an everlaſting Covenant; and let us make it our chiefeſt happineſſe, that wee have a part in it, though wee and others ſeem not to our ſelves to grow, yet wee ſhall grow, ſo far as God ſees it meet for us to grow, although we for our parts perceive it not, Iſaiah 3.10, 11. Say to the righteous, it ſhall be well with them, for they ſhall eat the fruit of their own doings, but wo to the wicked, for it ſhall be ill with them, for the reward of his hands ſhall he given unto him. It ſhall be ill with Rome and her adherents; the Covenant of Works ſhall be required at their hands.