A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 11 (4 of 4)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 11 (4 of 4)

p. 200Hence the Fourth Argument is from Rom. 15.4. Whatſoever was written before our times, was written for our Learning in this time. This Paul ſaith upon occaſion of his alledging a t…x… out o… the Old Teſtament, Pſal. 69.9. which that Evangelical Doctor did not look upon … Bond cancel'd, and out of date, nor diſdain them as ſome do now, but whereas he might have proved his point as well by other ſayings in the New Teſtament, and thoſe alſo as pertinent (as learned Pareus obſerveth upon that place) yet he purpoſely quoteth an Old Teſtament proof, and thereby preſſeth the point of Duty by Authority taken from thence: It ſeems this great Doctor of the Gentiles was not of the ſame opinion with thoſe Jeſuits who ſay, that the Epiſtles of the Apoſtles were intended only for the uſe of thoſe Perſons and Churches to whom they were firſt written; how much more all the Books of the Prophets in the Old Teſtament, muſt be antiquated, and not concern us, as ſome Jeſuited Enthuſiaſts ſay in our Day, prefering their own Phantaſtick Revelations above the Rule of Scripture though both Teſtaments were writ by Divine Inſpiration? We muſt rather be of Godly Joſiah's Mind, who ſaith (concerning Moſes many hundred years before him) that Moſes wrote for us, 2 Kin. 22.13. the Book of the Law which Moſes wrote with his own hand, v. 8. and 2 Chron. 34.14. and ordered to be laid up in the ſides of the Ark, Deut. 31.26. this Book (good Joſiah reckoned) did ſpeak to them in his Day, and feared that great Wrath was kindled againſt them, becauſe they had not hitherto hearkened to do all that was written (as he ſaith) concerning us: Reckoning aright, that General Directions Recorded in Gods Word do Infallibly concern all Ages, as 1 Cor. 10.6, 11. or likewiſe of Bleſſed Stephens Mind, who, ſpeaking of ſuch as live in the Days of the New Teſtament, ſaith, that Moſes recieved the lively Oracles of God, to give them unto us, Act. 7.38. Moſes did indeed deliver thoſe Oracles to the Fathers of the old Teſtament, but they receiv'd them to give them unto us under the New, and thus the writings of all the other Prophets (after Moſes) were written for us and for our Learning, for Paul's learning, and for the learning of that famous Church of Rome (the fame of whoſe Faith, was publiſh'd through the World, Rom. 1.8.) how much more for our Learning, who come far ſhort of their high Attainments, and cannot pretend to a greater Perfection?

The fifth Argument. If the Old Teſtament was diſannulled by the Death of Chriſt, then the Church was without a Canon or Rule from that time (for many years) until the N. Teſtament was written; but this is to ſuppoſe what may not be ſuppoſed. For thoſe Scriptures in which p. 201Timothy had been trained up [foreign] from a Child, and wherein Paul exhorts him to continue, they being profitable to teach, reprove, &c. 2 Tim. 3.15, 16. muſt be the Scriptures of the Old Teſtament, ſeeing at the time of Timothy's Childhood none of the New Teſtament was written, for Timothy was taken into Paul's Fellowſhip before any either Goſpel or Epiſtle was publiſhed; ſome of the Epiſtles were writ before any of the Goſpels, as that of the firſt to the Theſſalonians, yet this was writ after Timothy had joined himſelf to Paul; for Paul's Preaching to the Theſſalonians muſt be before his writing to them (as appeareth by many paſſages in that Epiſtle) yet Timothy was taken into Paul's company before Paul Preached there, for the former was done, Acts 16.1, 2, 3. but the latter not till afterward, Acts 17.1, &c. So that the firſt New Teſtament Scripture not being writ when Timothy was grown up and received into Paul's Society; ſee Lightfoots Harmony and Chronology for this; It neceſſarily follows, that thoſe Scriptures wherein Timothy was trained up from his Childhood, were the Scriptures of the Old Teſtament; yet Paul's Teſtimony of thoſe very Scriptures, was that they were Divinely Inſpired, and profitable to teach Truth, to convince Errour, to reprove Vice, to inſtruct in Righteouſneſs, and to make wiſe unto Salvation, v. 15, 16. The conſequence then is evident from hence, that the Old Teſtament could not be look'd upon or ſuppoſed by the Church as an obſolete and cancell'd Bond, or that the Church was then without a Canon.

The ſixth Argument. If the Scriptures of the Old Teſtament were given by Divine Inſpiration, 2 Tim. 3.16. And if the holy men of God (the Prophets) wrote them as they were (foreign) moved by the Holy Ghoſt, 2 Pet. 1.21. and their Writings were therefore called The Oracles of God, Rom. 3.2. then (without all controverſie) there muſt be the ſame holy and heavenly Truth or Divine Doctrine found in them, as is in the Scriptures of the New Teſtament: There being but one Spirit (as there is but one God, one Faith) breathing in both Teſtaments, Eph. 4.4. 'Twas this one Spirit which inſpired the Pen-men of them both, who is the Spirit of Truth, John 14.17. leading both the Prophets and the Apoſtles into one and the ſame Truth, John 16.13, 14, 15. Therefore the Books of both ſhould be received with the ſame Spirit of Faith, 2 Cor. 4.13. and neither of them ought to be refuſed.

NB. 1. To reject the Old Teſtament, is to reject the Holy Spirit that ſpeaks in it.

2. 'Tis not only rejecting, but reſiſting the Holy Ghoſt, as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets, which they had ſpoke to them by the Spirit, Act. 7.51. Let none now commit the ſame ſin.

3. It can come from no other, than from the Inſpiration of the Devil to reject the Old Teſtament, which was writ by the Inſpiration of God; contrary products muſt proceed from contrary principles.

The ſeventh Argument. If the Old Teſtament Scriptures be profitable for ſuch bleſſed uſes as are afore-mentioned, then they who caſt them away as unprofitable, are not only Enemies to the Churches Profit and Edification, and are Friends to Errour, Vice, and ſinful Folly; all which three (the Apoſtle declareth) are diſappointed by thoſe Scriptures, convincing Errour, reproving Vice, and making wiſe to Salvation; but are alſo Blaſphemers againſt God and his holy Spirit, that did dictate and indite them. There be blaſphemous deeds as well as blaſphemous words, Ezek. 20.27. Now, to blaſpheme any part of the holy Scriptures (either by word or deed) is Blaſphemy in an high degree, and (at leaſt) borders near upon that unpardonable ſin againſt the Holy Ghoſt, Matth. 12.31, 32. That Opinion (of rejecting any part of the holy Canon of the Scriptures) which is undoubtedly very hateful to God, as well as hurtful to men, can never be a good Opinion: 'Tis not Heaven, but Hell-born.

The eighth Argument. If the Prophets as well as the Apoſtles be the Doctrinal Foundation of the Church (as Chriſt is the Perſonal thereof, 1 Cor. 3.11.) then the Books of the Prophets (Moſes, &c.) may not be rejected; But the Antecedent is clear from Eph. 2.19, 20. (ſpeaking of a Goſpel-Church: Therefore the Conſequent muſt be clear alſo.

Mark well, Paul puts no difference betwixt the Doctrines of the Prophets, and that of the Apoſtles, he makes them not two, but one only Foundation, therefore we cannot be true Chriſtians, nor indeed a true Church (as the Epheſians were, and that of Epheſus was) unleſs we be Built upon both; ſuch as remove themſelves from the Foundation of the Prophets, may (ere long) make as little matter of Building upon the Apoſtles, not regarding any written Word at all, but rather reſting on their own Revelations of a pretended Spirit: The Prophets and Apoſtles making but one Foundation, he that ſtands beſideſ the one, muſt ſtand beſideſ the other alſo, becauſe both be but one, and we muſt Build upon both, or we can Build upon neither. It may be ſaid, that Antin…mians (truely ſo called) deal with the Prophets, as Papiſts do with the Proteſtants who condemn that in Calvin, &c. which they commend in Auguſtine, &c. ſo theſe ſeem to receive truth from an Apoſtle, yet dare reject the ſame truth from a Prophet; what is this, but to regard Names more than Things in them both? which (indeed) p. 202… no better than to diſregard the Writings of both the Old and the New.

The ninth Argument. If the Doctrine of the Law and of the Prophets muſt abide for ever, then none may preſume to deſpiſe them, &c. but the foregoing is true; therefore the following is ſo: This is plainly proved, Mat. 5.17, 18. all the Scriptures of the Old Teſtament are comprehended under theſe two Names [the Law and the Prophets] Mat. 7.12. the Prophets being all the Interpreters of Moſes Law, and certainly, none can abrogate that Law but Chriſt, who is our Law-giver, Iſa. 33.22. yet Chriſt ſaith expreſly, he came not [foreign] to diſſolve or looſe the Law, but [foreign] to accompliſh it, and ſo to eſtabliſh it in the hand of a Mediator (better and greater than Moſes) Gal. 3.19. as that Heaven and Earth ſhould ſooner paſs away, than one Jot or one Tittle ſhould paſs from the Law. This was a needful Doctrine in Chriſts Time, becauſe the Phariſees would then have made void ſome part of the Law with their Traditions, Mat. 15.3, 4. Mark 7.13. & Mat. 23.4. How much more needful is this Doctrine in our own Time, when Antinomians now would make all the whole Law vo…d, and not obligatory to any Believer? The Bleſſed Apoſtle Paul (who was a pure Goſpel Preacher, and a moſt ſtrenuous aſſerter of Free-Grace) ſaw in his Day an Emergent Neceſſity of affirming this great Truth, ſaying, We eſtabliſh the Law, Rom. 3.31. which yet ſome men cry down, calling Repentance a Legal Grace, Humiliation a back-door to Heaven, and grieving that they have grieved ſo much for their ſins, &c. undoubtedly, the Moral Law is in the hand of a Mediator as an Everlaſting Rule of Righteouſneſs to the end of the World, yea and the Ceremonial Law, is rightly called an Ordinance of Eternity, Exod. 12.14. as it ſtands firm for ever in the things thoſe Ceremonies did ſignifie, let us not then think to build ſome New fine (yet falſe) Golden Bridge to Heaven, Promiſing Pardon and Paradiſe to Sinners, as Sinners, and freeing Men from Doubting, while in the Bonds of Iniquity; This is a fair eaſy ſtep, and like the finding out of the new North VVeſt paſſage to the Indies, which hath brought ſhipwrack upon all its undertakers. The Law muſt be our School-Maſter to bring unto Chriſt, Gal. 3.24. 'tis to us, what Paul's Siſter's Son was to him, Act. 23.16, 17, 18. to ſhew us our Danger, and to ſend us to the chief Captain of our Salvation, Heb. 2.10. who came not to deſtroy, but to fulfil the Law.

The tenth Argument. 'Twas the practice of Chriſt and all his Apoſtles to make uſe of the Scriptures of the Old Teſtament. This is obvious in all parts of the New Teſtament, to every ones eye and obſervation: Neither can we ſtop the Mouth of any gain-ſaying Jew but by Teſtimonies drawn from the Old Teſtament (as Paul did, Act. 9.12. &c.) which the Jews do acknowledge, and not from the New which he acknowledgeth not; for principles muſt be granted by both parties, contra negantes principia non eſt diſputandum. Beſides, it might further be urged, that many great Truths (taken for granted by all ſober Minds) have yet no grounds of a Divine ſtory but what is drawn out of the Old Teſtament; as that it is lawful for Magiſtrates to puniſh Sabbath-breakers, that it is unlawful for a Man to Marry his Siſter, &c. or that the People may upon Emergency ordain without Officers, according to Numb. 8.10. Theſe and many other Truths have no other proof but from the Old Teſtament, all which do declare that it's Divine Authority continueth ſtill under the New, and that rules may be drawn from it in all matters which are not Ceremonial or Judicial, but of a Moral and Common (and ſo of a continuing) equity: Whatever is unrepeal'd, ſtands ſtill in full force and vertue, 'tis a ſufficient proof (in ſuch caſes) though out of the Old Teſtament, to juſtifie many practices under the New, they are both uſeful for Rules, and therefore Chriſt calls him a good Scribe or Teacher of the Church, who brings forth the precious treaſure of Truth out of the treaſury of both the Old and New Teſtament, Mat. 13.52.

☞ It follows hence, We muſt take heed of all Novel Notions which hold no Harmony with the Antient Truths: We ſhould contend for the (Doctrine of) Faith, which was once (that is, of old) delivered to the Saints, Jude ver. 8. 'Tis one of the Sins of our Times (and that none of the leaſt Sins) to deſpiſe Antient Truths. The Lord complains how the Falſe Prophets had led his people from the Antient paths, Jer. 18.13, 14, 15, 16. which he calleth a leaving the Snow of Lebanon, whereby the thirſty Traveller uſed oft to be cooled and comforted, and therefore in no wiſe to be left. This Sin God calls not only a forſaking, but alſo a forgetting of God, and of all things in the World God cannot abide to be forgotten; this he calls a very horrible thing, and filthineſs in a Virgin, (which is moſt abominable) in as much as they had forſaken the Antient paths, Heb. paths of Antiquity or of Eternity, ſuch paths as were chalked out by the Law of Moſes, and walked in by the Patriarchs and Prophets, God tells them plainly, their Sin was no leſs than a Land-deſolating Sin: Should not we then ſhun untrodden paths, as dangerous, and beware of new Lights that never bring new Hearts; and avoid ſuch new Notions as rather indulge than mortifie old Corruptions: We ſhould have an holy Jealouſie, or a Jealous Eye upon that which is Novelty: No Man (ſaith Chriſt) having p. 203drunk old Wine, ſtraightway deſireth new, for he ſaith the old is better, Luke 5.39. importing that the Rule of Gods Word is Antient and Eternal, but the Dreams and Dotages of the Phariſees were New, Upſtart, Muſhroom, Earth-ſprung, yea, Hell-ſprung Opinions; and the Old Heaven-born Inſtitutions of God muſt needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewiſh or Popiſh Phariſees: God therefore calls us to enquire after the old way, which is the only way to give right Reſt to our Souls, Jer. 6.16. and even in Goſpel times, the Apoſtle John commends to us that which was from the beginning, 1 John 2.7. and ſo again, ver. 24. Let that abide in you, which ye have heard from the beginning. The Light of the Sun which ſhines at Noon (under which we are) is the ſame that ſhone in the Morning of the World to the Patriarchs, &c. we muſt follow their footſteps, Heb. 6.12. A Scripture Faith and Scripture Life are the beſt of all. And in 1 Tim. 6.20. If for foreign we read foreign (as Beza obſerves from Chryſoſtom, Baſil, Ambroſe and Auguſtine) there is Chryſoſtom's Note (alledg'd by Serranus) of ſingular uſe, foreign, we muſt put away Novelties that we may avoid Vanities: There is ſome new Light (ſo called) that darkens the Mind with Pride, Vanity and Villany too, like new VVines, Luke 5.39. which vapour up into the Head, but have neither Grace for the Heart, nor Comfort for the Conſcience. The old way brings Life and Peace.

Laſtly, the Nature of this Covenant may be further Illuſtrated by its ſundry Attributes and Excellencies, eſpecially Four: To wit, 'tis 1. A Free. 2. A Firm, or Laſting, even an Everlaſting. 3. A Full. 4. An Holy Covenant; all which are ſummarily comprehended in that Text, Iſa. 55.3. quoted by the Apoſtle, Act. 13.34. As

Firſt, 'Tis Free, therefore God ſaith there, he will give, he ſaith not he will ſell his Covenant to Man; and he there alſo calls if Mercy, meer Mercy excludes all Merit. This Covenant is made with ſinners without Price or Hire, ver. 1.2. 'Tis a deed of gift truly ſo called, 'tis not ſaid, God ſold, but gave his Son, Joh. 3.16. Gods Covenant with Man is not like thoſe Covenants that are made 'twixt Man and Man, wherein the one Party expects advantage Reciprocally from the other: Thus Abimelech made a Covenant with Iſaac, Gen. 26.28. This was a benefit to both Parties. For, 1. Abimelech ſaw that God was with Iſaac, and therefore he could not be an Enemy to Iſaac, but he muſt be an Enemy to God, and if Iſaac were againſt him, Iſaac's God would be againſt him alſo: Hereupon he concludes (as the beſt Meaſure he could take) a Covenant of Peace with him: Yea, 2. And Iſaac was alſo a Gainer hereby, for he gained his own Peace, and peaceably enjoyed thoſe Wells of Water about which (before this) there had been ſundry ſtrivings (as the Names Ezek and Sitnah ſignifie) from v. 15. to 22. till God gave him the Well Rehoboth, making Rooms for him in the Land: Oh! that Europes Abimelech's would wiſely conſider this (according to Davids Counſel) [be wiſe, O ye Kings] Pſal. 2.10. So far as they are againſt Gods Iſaac's, ſo far they are againſt Iſaac's God, and Iſaac's God againſt them, and ſo they become [foreign] Fighters againſt God himſelf, Act. 5.39. And who ever hardned himſelf againſt God and proſpered? Job 9.4. Name one Man (ſaith Job there) either among Tongue-Smiters or among Hand-Smiters, who hath eſcaped Scot-free; none ever hardened his own Heart againſt God, but God hath hardened his own Hand againſt him, and haſten'd his Deſtruction. Thus Abimelech (whoſe Name ſignifies my Father the King) ſecured his own Peace, and the Peace of his Poſterity, by this Covenant, v. 29. &c. The like Remarks might be made upon that Covenant, 'twixt the ſhechemites and Jacob, mutual Advantage was expected each from other thereby, Gen. 34.23. &c. but in this Covenant of Grace, God looks for no benefit by us in his with us (Mans goodneſs extends not to God, Job 22.3. tho Gods goodneſs extends to Man; ſee Pſal. 16.2.3.) 'Tis only to beſtow his bounty on us, what God doth herein, he doth it freely, I will love them freely, ſaith the Lord, Hoſ. 14.4. Therefore is it called the Covenant of Grace, or of free Grace, and that in two reſpects, 1ſt. In propoſing it to us; Idaea Dei non advenit ei aliundè, there is no motive in Man to move God in tendring his Covenant to Man, 'tis his own Grace, his good pleaſure only, we come to him without Silver, without Price, yet may we come and be welcome, and be taken into Covenant with him, Iſa. 55.1.3. Hence this is expreſſed oft in Scripture by the word Nathan, which in Hebrew ſignifies to give, Gen. 17.2. Heb. I will give thee my Covenant, as Act. 7.8. And thus God is ſaid to give the Covenant of Prieſthood as a gift unto Phinehas, Numb. 25.12. &c. And thus God expreſſes himſelf, he loved Iſrael in his Covenant for no other reaſon but becauſe he loved them, Deut. 7.7, 8. That the Covenant is free in its being propounded to us, may be further Demonſtrated. As, 1. God gives it firſt to Man, and not Man to God; who hath given unto him firſt? Rom. 11.35. He loves us firſt, Joh. 15.16. 1 Joh. 4.19. He is found of thoſe that ſought him not, Iſa. 65.1. Man (in the faln Eſtate) hath nothing to give to God but what he muſt firſt receive from God: 2. When God ſeek p. 204us firſt, (as the Man doth the Virgin for Marriage) he finds neither Beauty nor Dowry to draw him (as the Man may), Ezek. 16.6.5.8. 3. But enough God finds to debar him, as 1. Unfaithfulneſs in the firſt Covenant, which Adam broke and we in him, Deut. 32.15. Rom. 3.22, 23. and 5.14. 1 Cor. 15.22, 45. &c. 2. Enmity againſt the ſecond Covenant, Rom. 8.7. Crooked, croſs and contrary to him as Darkneſs to Light. Such and no better doth the Covenant find us, as the Scoffing Jews, Act. 2.13, 37. and Raging Saul, Act. 9.1, 5. 4. And ſometimes God chuſes the worſt (as him, 1 Tim. 1.15. the worſt of Sinners, Publicans and Harlots) and leaves the better (the righteous Phariſees) behind, Matth. 21.31.32. To whom he ſaith, Friend I do thee no wrong, thou haſt as much as I owe thee, Matth. 20.13. God is no Debtor to Man, neither doth he owe any thing to any Man, but will have Mercy upon whom he will, Rom. 9.15. &c. See Ezek. 3.7, 8. Joh. 14.22. Matth. 11.23, 25. 1 Sam. 12.22. 1 Cor. 1.27, 28, 29. All is from free Grace in propounding▪ 2dly. In performing it as well as promiſing and propounding it, not as if God were free to perform or not to perform it, for he cannot alter the Oath that is gone out of his Lips, Pſal. 89.34. But though Faith, Repentance and Obedience be required on our part, yet conſider, (1.) At the beſt, and in the beſt, thoſe Graces can carry no proportion of Merit to the reward promiſed, 'tis ſtill, the gift of God, which is Eternal Life, Rom. 6.23. (2.) Thoſe very Graces are promiſed to us and performed in us by the Covenant, wherein the active part lies all upon Gods part, [I will be a God to you, and you ſhall be a People to me, Heb. 8.10.] That is, I will make you ſo, you cannot make your ſelves ſo: (3.) Conſider, Chriſt is the firſt gift in the Covenant, Is. 42.6. wherein the Father gives himſelf and his Son to us, and with him freely gives us all thoſe Graces, Rom. 8.32. Even all things pertaining to Life and Godlineſs, Eph. 1.3. 1 Tim. 4.8. 2 Pet. 1.3. So that 'tis Mercy that performs all to Abraham, Mic. 7.20. And the Saints are exhorted to look for the Mercy in Chriſt unto Eternal Life, Jud. v. 21. And are called the Heirs of the Grace of this Life Eternal, 1 Pet. 3.7. Becauſe Grace is the cauſe, both of Gods promiſing it, and of his performing it; the performance hath in it as much free Grace as the promiſe, ſeeing we all fall ſhort of Gods Glory, Rom. 3.23. and of our own Duty, Luke 17.10. The beſt can never have worth enough with their beſt to merit Heaven, or purchaſe happineſs in way of Juſtice, it muſt be given in a way of Mercy; Mans grace cannot merit Gods Glory.

In a word, every Article of this Covenant, is free Grace, the whole Goſpel is the word of Gods Grace, Act. 20.32. And the Grace of God, Col. 1.6. Faith is the gift of Grace, Eph. 2.8. Phil. 1.29. Remiſſion is from the Riches of Grace, Eph. 1.7. Col. 1.14. Juſtification is freely from Grace, Rom. 3.24. Yea and Salvation is given by Grace, 2 Tim. 1.9. And all the way thereunto; every Influence of Grace comes from Grace, Joh. 15.5. Phil. 2.13. As doth Chriſt himſelf, Joh. 3.16.

Inference hence. 1. Magnifie the Glory of the free Grace of God, as bleſſed Paul often did, Eph. 1.6. and 2.4. and 1 Tim. 1.13, 14. &c. Add nothing to it, mix nothing with it, this debaſes it, and darkens the glory of Grace; admire it with David, 2 Sam. 7.18.21. Pſal. 115. 1. And Adore it with Abraham, falling down to worſhip, Gen. 17.2.3. Give Grace the Glory, that gives you both Grace and Glory.

2. Inference, let not unworthineſs diſcourage, 'tis only for ſuch as ſee it, and are ſenſible of it, and a contrary ſtate and temper of the Heart in ſelf-admiration ſecludes ſuch ſelf-admirers. He pays beſt for Heaven that ſees he hath nothing to pay for it: A thouſand Worlds cannot purchaſe it, yet is it freely given, hang your hope upon the free grace of God not the free will of Man.

NB. When Deſpair Dejects, apply abſolute promiſes; when ſecurity and preſumption prevails, apply conditional; both in their ſeaſons are very uſeful to Souls, well applied.

The Second Excellency of the Covenant, 'Tis Firm as well as Free, yea 'tis Firm becauſe 'tis Free; had this Second Covenant ſtood upon Mans Obedience as the firſt did▪ it had not been a firm and ſure Covenant, for the Free VVill of Man (even in the ſtate of Innocency) was but a ſlippery Foundation, much more is it now in the Faln eſtate, but it ſtands upon the Free Grace of God, Rom. 4.16. and not upon any thing in us, or to be done by us: therefore hath it the more certainty. The Covenant of Works was not firm, becauſe it was not free, but depended upon the mutability of Mans VVill, and therefore Mans VVill being changeable, that Covenant was changeable alſo; but the Covenant of Grace hath no ſuch dependency on Mans mutable VVill, ſeeing 'tis grounded upon the immutable good VVill and Pleaſure of an unchangeable God, it muſt be Free and therefore is it Firm, nothing can hinder Free Grace from its effectual operation of what, and on whom it will, though a Promiſe of VVages upon condition of Works may, yet a Promiſe of Free Grace cannot be prevented; beſides, 'tis built upon the unchangeable Purpoſe of God, for Paul puts Purpoſe and Grace together, 2 Tim. 1.9. now this Divine Purpoſe p. 205is ſuch a ſure Foundation as cannot be ſhaken, 2 Tim. 2.19. The Lord knoweth them that are his, both in reſpect of the freeneſs of his Election and of the Firmneſs of his Affection, howbeit this knowledge (God hath of his) is carried ſecret, as a River under ground till he calls us and ſeparates us from the reſt of Sinners, hence are we call'd [the called according to his Purpoſe] Rom. 8.28. and this purpoſe is call'd a Promiſe, Tit. 1.2. not as if any Promiſe of Eternal Life could be made to us (before the VVorld began) in Perſon, but (1.) Becauſe the Father did then Purpoſe it in himſelf, and according to that his Purpoſe, did alſo (2.) Promiſe it to his Son for us, and in our behalf, in that Eternal Covenant, between them, and (3.) According to that Eternal Purpoſe in himſelf, and that Eternal Promiſe to Chriſt, the Promiſe of Eternal Life is made in time to us in our own perſons; hereupon the Apoſtle grounds the firmneſs of the Covenant of Promiſe upon the stability of Gods Counſel or Purpoſe, Heb. 6.17. ſo that unleſs Gods Counſel or Purpoſe change, the Covenant or Promiſe is unchangeable, but God is in one Mind, and who can turn him? Job. 23.13. ever the ſame, Heb. 13.8. and [I am] is his Name, Exod. 3.14.

NB. Firſt, Here then lyes our ſtrongeſt conſolation, and the beſt Anchor hold for our Hope, Heb. 6.18. The Covenant of Redemption before time was Promiſes conceal'd, and the Covenant of reconciliation in time was purpoſes Revealed; yea and in it we ſee alſo, performances for the future, ſo Enſured (by Chriſt who keeps the Enſuring Office) as if they were Acoompliſhments at preſent, and ſo two Eternities meet together in the Covenant, that à parte ante, before the World, and that à parte poſt, both during and after the World, asſuring happineſs to all in the Covenant, which muſt needs be unchangeable, As (1.) 'Twas founded upon two unchangeable Bottoms, Gods VVord and his Oath, Heb. 6.17, 18. (2.) 'Twas Contracted 'twixt two unchangeable perſons, the Father and the Son, the Father promiſing ſo many Souls and (Jews being too little) Gentiles alſo coſt the Son ſo much Blood, every Drop was Covenanted for. (3.) 'Twas made before an unchangeable VVitneſs, the Spirit, Joh. 5.32, 36, 37. Heb. 9.14. whereupon 'tis call'd an Everlaſting Covenant, Iſa. 55.3. and Heb. 13.20. and 2 Sam. 23.5. Herein David placed all his Salvation, as containing in it the ſure Mercies of David or Chriſt, Act. 13.34. 'tis not Yea and Nay, but Yea and Amen, 2 Cor. 1.19, 20. not one word of it can fail, Joſh. 21.45. and 23.14. 1 Kin. 8.56. 'tis a ſure word, 2 Pet. 1.19. and 'tis more eaſy for Mountains to move out of their places, Iſa. 54.10. and for the courſe of Night and Day to ceaſe, Jer. 33.20, 21. than for this firm Covenant to fail, none ever took hold of it and could ſay, There is a Lie in my hand, as, Iſa. 44.20. As God cannot Lie, Tit. 1.5. ſo nor his Covenant, Pſal. 89.33, 34, 35. 'tis impoſſible, Heb. 6.18.

NB. ſecondly, This Covenant is ſo firm, ſure and laſting, that it is Perpetual and Everlaſting, it includes in it the two Eternities, that à parte ante before the World began, and that à parte poſt, when the World ſhall have an end, yet the Covenant ſhall laſt for ever, being (as in Moſes phraſe) from Everlaſting to Everlaſting, Pſal. 90.2. Gen. 17.7, 13. Jer. 32.40. Iſa. 55.3. Heb. 13.20. hence 'tis call'd a ſtabliſh'd Covenant, Gen. 17.7. and a Covenant of Salt, 2 Chron. 13.5. becauſe it ſtands faſt, Pſal. 89.28. and faileth or corrupteth not, as the things that are Salted laſt long. Hereupon all the Blesſings of this Covenant are call'd Everlaſting: As, (1.) Pardon, Jer. 31.33. (2.) Joy, Iſa. 35.10. (3.) Life, Joh. 3.16. And, (4.) Salvation, Iſa. 45.17. for all flows from an Everlaſting Fountain, the unchangeable God, Mal. 3.5. and all are manag'd in an Everlaſting Channel by an unchangeable Mediator, Heb. 13.8. who brings in Everlaſting Righteouſneſs, Dan. 9.24. And how ſhould this (1.) Refreſh us, and Relieve us againſt the Cor-dolium's and Diſcouragements both of Deſertion and Death, neither of which can put an end to this Everlaſting Covenant? And, (2.) Raviſh us alſo, ſeeing David was Raviſh'd with Covenant Mercy, made known to him only for a great while to come, that is, ſo far as Chriſts time, 2 Sam. 7.18, 19. How much more we for Covenant Mercy (the ſure Mercies of David) that reaches beyond all time, even for ever and for ever, this Everlaſting Covenant, is a ſpring of Everlaſting comfort, we ſhall never grieve for the loſs of it as of Temporal Comfort.

Thirdly, 'Tis a full Covenant as well as free and firm; 'tis Alvearium Divini Mellis, an Hive topful of Heavenly-Honey, even all God is and has, for herein the great God ſaith to his Servants, as the King of Iſrael did once ſay to the King of Syria, Behold I am thine, and all that I have, I Kin. 20.4. thus God ſaith to us in his Covenant, all I am, and all I have ſhall be yours, I will be your God, Gen. 17.7. & Jer. 31.33. and all are yours, 1 Cor. 3.22. Oh what a large Charter and Portion have the People of God here!

1. All God is, 'Tis as great a portion as God is, he is an Infinite God, and the Heaven of Heavens contain him not, 1 Kings 8.27. yet this Covenant contains and comprehends (or ſhuts up as it were) the Incomprehenſible God, I am your God; this is truely call'd an …ceeding great p. 206and precious Promiſe, 2 Pet. 1.4. greater than that of Balak to Balaam, Numb. 22.17. which was great Honour, and greater than that of Ahaſhuerus to Eſther, Eſth. 5.6. which was half of his Kingdom, yea, greater than that of the Tempter to Chriſt, Mat. 4.10. which was all the Kingdoms of the World, &c. if he that promiſ'd had been able to perform it: Yet this ſurmounts all, even ten thousand Worlds, and ten Heavens into the Bargain, in as much as the Creator is ten thouſand times more than all his Creatures he hath made or may make; Oh what can God ſay more, than I will be yours! as God, having no greater to Swear by, Sware by himſelf, Heb. 6.13. ſo God, willing to beſtow his Benevolence on Man, and having no greater thing to give, giveth us himſelf. Conſider God,

1. In his Nature, quantus quantus eſt, how great, and how good ſoever he is, yet gives he his whole ſelf to us, as the Bridegroom gives up his whole ſelf to his Bride. Or conſider him,

2. Perſonally.

1. As God the Father, ſo he Covenants to be a Father to us, 2 Cor. 6.17. Exod. 4.22. Jer. 31.20. and (as it were) fond of us, Pſal. 103.13. and 147. ver. 11.

2. As God the Son, to be our Mediator, to take up all Controveiſies, and to bring us to glory, John 17.24. Ranſoming from death, Hos. 13.14. and reſerving us for Life.

3. God the Holy Ghoſt performs and perfects all that the Father purpoſeth, and the Son purchaſeth, Heb. 10.15, 16. writing the Law in our Hearts, waſhing us from our Sins, and witneſſing with our Spirits that all is ours; ſo that here is a mighty bundle of Mercies given to worthleſs Man by the moſt worthy God in this one clauſe, [I will be your God] 'tis not call'd a Mercy in the ſingular, but Mercies in the plural number, Iſa. 55.3. all ſorts and degrees of Mercy ſuitable to Mans manifold Miſery, Temporal, Spiritual and Eternal; no greater Gift can be given from the Creator to the Creature, whether Men or Angels. The Excellency of this Portion or Gift is manifold. As,

1ſt. Proportioned to all Mans wants whereof he is made up by the Fall, God is all good to Man who is all evil to God. God is bonum congruum; the Plaiſter or Salve is broad enough for the Sore; he is Elſhaddai, an All-ſufficient and a Sole-ſufficient God, Gen. 17.1. The Hebrew comes of Shad Mamma, a full Breaſt for an hungry Babe: There is in God both ſufficiency and ſuitableneſs to Mans miſery. God is both,

1. Eminently good, whatever Excellencies lye ſcattered in the Creature, they are all concentered in God (from whom they come) as all Beams in the Sun, and as all drops in the Ocean. All Dainties (according to the vulgar ſaying) are found in this one Diſh: All the leſſer Pearls in the World are contain'd vertually in this one Diamond. The Excellency of the Creature is oft ſingle, wanting other excellent Adjuncts, as Honour hath not always Parentage, nor Learning Vertue, [& vice versd] &c. No Created Being can be a capacious Continent or Receptacle of all perfections, but God is all excellent things, as Sun, Shield, Fountain, &c. Pſal. 84.11. and Jer. 2.13, &c. Yea, he is all good Perſons too, as Friend, Father, Maſter, Huſband, &c. Jam. 2.23. Iſa. 41.8. 2 Chron. 20.7. John 15.15. Iſa. 9.6. Col. 4.1. Iſa. 54.5. Jer. 31.32. yet God is more than all thoſe Relative Terms, the majus includes the minus. And,

2. God is Superlatively (as well as Eminently) good. All Excellencies found in any Creature, is in a more tranſcendent manner both found and founded in the Creator: Man may be wiſe to a degree in the concrete, but God is infinitely ſo in the very abſtract, he is Wiſdom it ſelf, and ſo of all Gods other Attributes.

2dly. As this Portion of Jacob, Jer. 10.16. even all God is (the beſt portion in the World) hath in it a proportion, ſo it gives a propriety, for 'tis not ſaid only, I will be a God, but I will be your God, which giveth Believers propriety in God, as they are not their own, 1 Cor. 6.19. So we may ſay (with Reverence) neither is God his own, all God is, is theirs, 1 Cor. 3.21, 22. He hath given himſelf away (as it were) from himſelf to them. Yea, and,

3dly. They have not only a propriety in this proportionable Portion, but they have alſo ſome Poſſeſſion of it, at leaſt in its primitiis or Firſt-fruits, the Pawn and Pledge of the full Harveſt of Glory, the Earneſt-penny of the whole Inheritance; 'tis true, the Riches of a Chriſtian lyes moſt in Reverſion, he hath yet ſomething in poſſeſſion, as now and then a Kiſs of Love from Chriſt, Cant. 1.1, 2. now and then ſome Fellowſhip with the Father, 1 John 1.3. though he hath more in Reverſion, 1 Cor. 2.9. Pſal. 31.19. God lays out ſomething on them, though he lays up much more for them: They have moſt in their Hope, yet have they a little in their Hand and Hold: There be other Excellencies of this great Grant [I will be your God] which for brevities ſake ſhall only be glanced upon; as,

4thly. The Gratuitous Donation of it, thoſe [foreign] the mighty things of God, Acts 2.11. [foreign] the profound things of God, 1 Cor. 2.10. yea, God himſelf, all [foreign] freely given, ver. 12. to us Worms.

p. 2075thly. The Eternal Duration, 'tis a portion that will laſt ſo long as God lives and laſts, 'tis an inexhauſtible treaſure; Divine Mercy in the Covenant is bottomleſs, boundleſs and endleſs Mercy.

6thly. This Portion Proclaims a perpetual pacification betwixt God and Man, he will not be a Devil, but a God to us, though the God of the VVorld (out God) might have given Man up to the God of this VVorld (as the Devil is call'd 2 Cor. 4.4.) for breaking the firſt Covenant with him, yet that he himſelf ſhould give himſelf to us, oh cry, Grace, Grace to it! Zech. 4.7. 'tis ſuch Grace as the very Angels long to look or peep into it, 1 Pet 1.12. and David ſings upon Gods Power, but ſings aloud of his Mercy. Pſal. 59.10, 16. the Pſalmiſt will ſound out the Praiſes of the God of his Mercy, and Tune his Harp to every of his Attributes, yet the Attribute of Mercy ſhall have the higheſt Note: and he ſaith, My Soul maketh its boaſt in the God of my Mercy, Pſal. 34.2. and 44.8. and God boaſts as much of his Portion his People, Deut. 32.9. and of his propriety in them: God ſaith to Satan, Haſt thou conſidered my Servant Job? that he is a none-ſuch, &c. Job 1.8. and yet more emphatically, ſaith Chriſt of his Spouſe, My Vineyard which is mine, Cant. 8.12. his propriety in his People is ſuch, that one ſingle Relative [mine] is not enough to expreſs it, but he doubles that poſſeſſive as if he found a ſweetneſs in the ſound of it; he twice repeats it, ſaying, My Vineyard which is mine is ever before me; Chriſt ſeems there to roll this word [My and Mine] under his Tongue, and to hold it in his Mouth (as Children do ſugar, and Sinners do ſin, Job 20.12, 13.) as if he had been loth over-ſoon to loſe his delight in it, and over-haſtily to part with the luſcious Reliſh of it: And if Chriſts Eye be ever over it, and it be always before him under his look of love, becauſe it is his own by Donation, Conqueſt and Purchaſe, (every one likes and loves their own things beſt) what can the Adverſaries of his Vineyard (his Church) expect? but that in due time he will make their Carcaſes to Dung and Manure it, and he will water the Roots of its tender Vines with their very Blood, ſeeing they would ſpoil that which coſt him his moſt precious Blood, 1 Pet. 1.18, 19. Iſa. 27.2, 3, &c. If Chriſt delight ſo much in his people as his Portion, how much more ſhould they delight in him as their Portion, Lam. 3.24. The Lord is my Portion, ſaith my Soul, therefore will I hope in him, he is every godly Souls Portion ſo fully and entirely as if he were only theirs, and yet is he ſeverally ſo without Diviſion and Diſtinction, yea, and ſucceſſively ſo in all Ages of the World, Pſal. 73.26. and 119.57. and 142.5. but ſad is the Portion of Sinners, Luke 12.46. [All God is] muſt be a rich and unparallel'd Portion, Jer. 10.16. Eſpecially if

2dly. There be added to the other [All God has] Habet omnia, qui habet habentem omnia; that Man hath all things (ſaith Auſtin) who hath God that hath all things. What is it that is good for Man which God hath not? 'Tis ſaid he will with-hold no good thing from us, Pſal. 84.11. The good things that God has (to make ours) are many, yea, all that are ſo, for every good thing comes from a good God, Jam. 1.17. All are of and through him, Rom. 11.35.

Firſt, (More particularly) The Attributes of the Father are made ours by this Covenant. As,

1. God has Wiſdom, and 'tis made ours for our Direction; moſt Men are undone by becoming Gods to themſelves (according to Satans early ſuggeſtion) Gen. 3.5. and ſo leaning upon their own underſtandings, Prov. 3.5, 6, 7. He that truſts his own Heart is a Fool, Prov. 28.26. 'Tis as a Bramble that will ſcratch us, if not ſcorch and burn us, if we truſt in its ſhadow, Judg. 9.15, &c. He that is in this Covenant with God, muſt in all caſes ask Counſel at his Mouth, and aim at his Glory; his Wiſdom was never ſet faſt, in delivering either his Church in general, or his Children in particular, he doth all things well, Mark 7.37. ordering all Occurrences in the height and perfection of Wiſdom.

2. God has Power, and 'tis made ours for our Protection. Oh what a ſtock of ſtrength hath the Soul in Covenant with God! call'd the ſtrength of Iſrael, 1 Sam. 15.29. David went out in Gods ſtrength, and prevailed, Pſal. 71.16. and 18.29. But Peter, preſuming upon old ſtrength, and not depending upon Chriſt for new, failed; for old ſtrength is not ſufficient to grapple with new tentations; ſmarting Experience taught him better, that God was his ſtrength, who ſuſpended it from him, and diſpenſed it to him as he pleaſed; hence was there a vaſt difference betwixt his firſt Comparative ſpeech, [Though all forſake thee, yet will not I, &c. Mat. 26.33, 35.] and his latter [Thou knoweſt that I love thee, John 21.15.] which ſhould have been Comparative alſo, had it been a direct Anſwer to Chriſts Queſtion, [Loveſt thou me more than theſe?] he durſt not ſay, he loved Chriſt more than the other Diſciples did; he had now done with his Compariſons, as ſavouring too much of the Phariſaical pride and preſumption, Luke 18.11. and had learned that his life (and ſo his ſtrength) was hid with Chriſt in God, Col. 3.3. he muſt therefore depend upon it, and live out of it, by p. 208fetching thence new Strength for new Duty, new Influences for new Exerciſes; David will truſt God at all times, Pſ. 62.8. As God muſt be wiſe for us, ſo he muſt be ſtrong for us, 2 Cor. 12.9.

3. God has goodneſs or Mercy, and this alſo is made ours in the Covenant, he cauſed all his goodneſs to paſs before Moſes, Exod. 33.19. And David acknowledged that Gods goodneſs and mercy did follow him, (yea when he did run from it) and would follow him all the days of his Life. Pſal. 23.6. 'Tis called the Covenant of Grace and of Peace; becauſe, 1. All kinds of Mercy, Pardoning, Preventing, Priviledging and Purifying Mercy are the ingredients of it, extending it ſelf as far as Mans miſery, as before: 2. All degrees of Mercy, even a Full-Sea thereof; which made the Apoſtle cry out, foreign; Oh! the Depth of this Full-Sea or high Tide of Mercy, Rom. 11.33. yea, and to admire the Length, Breadth and Heighth as well as Depth of Divine goodneſs, Eph. 3.18. And, 3. 'Tis full of the fineſt Mercies, tender Mercy (that hath a ſoft Hand for a ſore Heart,) Luk. 1.72.78. Jam. 5.11. Bowels of Compaſsion which makes God ſometimes ſeem to Stagger between two, [ſhall I ſtrike, or ſhall I not?] Hoſ. 11.8. Pſal. 78.38. Lam. 3.33. Luk. 6.35. 1 Kings 20.31. Mercy pleaſeth him, Mic. 7.18. One Deep calls on another here, our Deep miſery, his Deep Mercy. Thus I might enlarge on all other Attributes. But briefly,

4. Gods Juſtice is ours by this Covenant, as well as his Mercy, in condeſcending to the Triumph of Mercy over Juſtice, in accepting ſatisfaction from another (even Chriſt) for us, in Abſolving us from the condemnation due to us, and in receiving us into the generation of the righteous, though but with a borrowed righteouſneſs of the Lambs lending.

5. His Holineſs is ours, as the Pattern of our Piety, and the Object of our Love, and imparting it to us, Eph. 4.24.

6. His Truth or Faithfulneſs is ours, which gives a being to all his Promiſes, and converts them into Performances; us his Love moved him to make them; ſo his Truth binds him to perform them, to wit, in the beſt Seaſon; not ſuffering his Faithfulneſs to fail, Pſal. 89.33.

7. His Omniſciency is ours, whereby he obſerveth all our wants and weakneſſes, taking care (as well as notice) of us in and under them, even at all times.

8. His Omnipotency is ours, the Omnipotency of Gods Anger is Dreadful, but of his Love is comfortable, and when Love ſets this Almighty Arm on work, what can it not do? Job 42.2.

9. His All-ſufficiency is ours, a pretious and inexhauſtible Treaſure, which hath ſupplied the wants of all his People in all former Ages; and ſtill is preſſed down, heaped up and running over to ſupply us in this preſent Age; as it never yet failed, ſo nor will it for ever.

10. His Ubiquity or Omnipreſence is ours, this is our Cordial, God is every where with his Saints, at Sea or Land, City or Country, they are no where from their fathers ground.

11. His Unchangeableneſs is ours, he ſits upon the Floods, Pſal. 29.10. the World is a Fable of changes, but the unchangeable God hath his Hand upon the wheel, and mannages its motion to his own glory, and his Churches good, doing with his Hand what his Mouth has ſpoke.

12. His Glory is ours, and ſo is his Eternity: Hath God an Earth for us (upon which we now live,) and hath he not an Heaven for us, a Glory, and that Eternal?

In a word, Gods Eyes, Ears, Hands, Feet, Breath, Back-parts, Head and Heart, &c. Which God is ſaid to have in Scripture are all ours; his Throne and Footſtool, &c. All Grace, Peace, Comfort, &c. All in Heaven and on Earth ours, 1 Cor. 3.22.

Secondly, Both the Names and Offices of the ſon (as well as all the Attributes of the Father) are ours by the Covenant.

1ſt. His two Natures, the Hypoſtatical Union of the Godhead, and Manhood is ours.

1. As a ſign that Man (made ſick by ſin,) ſhould Recover; and not Taſt of the ſecond Death: This ſign God gave Hezekiah of his Recovery from a ſickneſs unto Death, that the Sun went backward Ten Degrees with its Shadow, 2 Kings 20.8.10. And this Infallible ſign that Mankind (ſick of ſin) ſhall recover, inaſmuch as the Son (called the Sun of Righteouſnes, Mal. 4.2.) hath gone back with his ſhadow of Glory Ten Degrees at leaſt; nay, ſuch as are Numberleſs: To wit, that infinite diſtance betwixt equality with God and the form of a Servant, Phil. 2.7.8. Chriſt left that Glory which he had with the Father before the World was, Joh. 17.5. and took upon him not only the Nature of Man, but even of faln Man; which was worſe than if he had become a Toad: Oh! How Low did Chriſt ſtoop to raiſe us up on High; every Degree of his Deſcending is a certain ſign of our ſo many Degrees Aſcending.

2. As a Screen to Sconce and ſhelter us from conſuming Fire, ſuch God is in himſelf, Heb. 12.29. which would ſoon kindle upon ſuch dry Stubble as faln Mankind is; therefore Chriſt became God-Man, and ſo a Days-Man, or Mediator between God and Man, that the Flames of theſe Everlaſting Burnings (as God is called, and which no meer Man can ſtand before, Iſa. 33.14.) ſhould not take hold on us.

p. 2093. As a Ladder; our Lord applies Jacobs Ladder to himſelf, Gen. 28.12. Joh. 1.51. he is the true Ladder of Life by which Faln Man muſt Aſcend out of the Pit of Deſpair into the Heaven of Pardon and Peace with God. The top of this Ladder toucheth Heaven with his Divinity, and the Foot or Bottom of it reſts on Earth with his Humanity, whereby he reconciles Man to God, and makes Heaven open and obvious to us, provided we own him as our only Mediator, and lay hold by the Hand of Faith upon his merits, as upon the Rounds or Steps of this Heavenly Ladder: ſuch as ſeek to go up to God any other way, muſt (as Conſtantine the good Emperour once ſaid) erect his falſe Ladder, and climb up alone; and aſſuredly ſuch climbers upon ſo ſhort and ſo rotten Ladders, not only venture their Neck-breaking, but their very Souls ſhall fall down into the Bottomleſs Pit: ſtrange Ladders lead to a ſtrange end, and will not take and keep hold of us (as the true Ladder doth) as well as we of it, and far better hold too.

4. And Laſtly, As a Conduit, Chriſt is the Conduit of Conveyance, a Royal Conduit; ſome magnificent Conduits there are indeed that are made (upon days of great Pomp and ſolemnity,) to run ſome few hours with Wine as well as all other hours with Water, but this Divine Conduit runs always with Wine, and always with Water too; and this Wine which perpetually flows from it, is better than the Blood of the Grape, Gen. 49.11, 12. Deut. 32.14. 'Tis no leſs than the Blood of the Lamb of God, yea, the Blood of God himſelf, Act. 20.28. Neither is the Water which continually ſtreameth out of it Common Water, but Living Waters, Joh. 4.10. and 7.38. and Waters of Life, Rev. 21.6. and 22.1. Chriſt is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit, Zech. 4.12. God bleſſeth us with all ſpiritual blesſings in heavenly places in Chriſt, Eph. 1.3. For our Faith firſt lays hold of the Manhood in this Hypoſtatical Union of Chriſt, ſo climbs up to the Godhead.

Thus as Chriſts two Natures are ours by the Covenant, ſo are his three Offices: In Mans Creation, Man was made like God, but in Mans Reſtoration, God was made like Man, and became Mans Prophet. Prieſt and King; in reſpect to thoſe three Offices, the three Sages of the Eaſt offered to Chriſt at his Birth, 1. Myrrh, as to a Prophet, 2. Frankincenſe as to a Prieſt, and 3. Gold as to a King. The Covenant makes.

1. Chriſts Prophetical Office ours; hereupon we muſt go to him in all Arduous affairs, in all our difficult Caſes, as the Iſraelites did to Moſes, Exod. 18.22. And hear him in all things, Matth. 17.5. Chriſt is an excellent Teacher even of Ignorant Diſciples, Act. 4.13. 'Tis no matter how dull the Schollar is, if Chriſt himſelf will be but the Teacher; for he enlighteneth the Organ (or Faculty) as well as the Object, opening our underſtandings in us, as well as his Scriptures to us, Luk. 24.27, 31, 45. And all this he doth gradually, as Noah did: Firſt, opening the Window of the Ark, Gen. 8.6. Then he removed the covering thereof, ver. 13. and then he ſtepped out himſelf into the (before drowned, but now dryed) World, ver. 18. Thus our bleſſed Noah Chriſt our Comforter comes, and firſt opens the Eyes of our underſtandings, Iſa. 42.6, 7. Act. 26, 18. Eph. 4.18. Col. 1.9. Then he removes the Vail or Covering that is upon the Heart, as well as on the Head, 2 Cor. 3.14, 15, 16, 17. And then Chriſt ſteps into the Soul, before drowned in ſin, but now dryed up by Grace, that he may dwell in our Hearts by Faith, Eph. 3.17.

2. His Sacerdotal Office is ours, wherein Chriſt was the Altar, the Offering, and the Offerer: He offered himſelf the Sacrifice of his Manhood upon the Altar of his Godhead, which did not only Sanctifie, but alſo Dignifie the oblation, putting an infinite worth into it. Chriſt is the High-Prieſt of our profeſſion, Heb. 3.1. Who can have compaſſion on the Ignorant, &c. Heb. 5.1, 2. All our Sacrifices (or Services) we muſt put into his hands, who muſt bring them as well as burn them to the Father for us, Lev. 1.15. This Office is the Grand Magazine of all our Grace and Comfort (we have on this ſide Heaven) as a relief againſt all temptations, Heb. 2.17. and 4.15. When any ſinner brought his Sacrifice to the Prieſt, as the perſon was not to Offer it himſelf, ſo the Prieſt was not to refuſe it: This ſhould raiſe up our Faith, to know that Chriſt is both able and willing, he will not, nay he cannot refuſe our offerings, he bleſſeth the weak (as well as the ſtrong) where he finds ſincerity, looking more at Truth than at Meaſure. 'Twas the High-Prieſts Office to bleſs the People, Numb. 6.23, 24. And 'tis a bleſſed ſign that our High-Prieſt hath bleſſed us, when other Souls be bleſſed by us: The Covenant gives us Intereſt into the merits of this incomparable Sacrifice which takes away the guilt of all ſins, greateſt as well as leaſt. As the Red-Sea drowned the ſtouteſt Champions in Pharaohs Army, as well as the fainteſt and weakeſt Soldiers, Exod. 14.13, 30. His choiceſt Captains as well as his common Soldiers, Exod. 15.4. So ſins of all ſizes, and of all ſorts of ſinners are drowned in the Red-Sea of Chriſts Blood: He ſhed as much Blood for Peaſants as he did for Princes; peccata non redeunt, if once (upon our Repentance) our ſins become p. 210drowned in the Blood of Chriſt, we ſhall ſee them again no more (as Iſrael the Egyptians) unleſs Dead on the ſhore: Chriſt is our Goel or near Kinſman, who hath Redeemed our inheritance in Heaven (which was Mortgaged by ſin) for us, he is our Surety, paying our Debt to Divine Juſtice.

3. His Regal Office is ours alſo; Here's the ground both of our Aſſurance and of our perſeverance, that Chriſt is our King that Conquers all our curſed Canaanites (our Corruptions) in us, Mic. 7.18. and Treads the Tempter (with his Temptations) under our Feet for us, Rom. 16.20. Heb. 2.8. 1 Cor. 15.25. He puts down all Powers oppoſite, not only from without us, but alſo from within us: This is our Joſhua or Jeſus, who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies, Joſh. 10.24. provided always he come as King into our Hearts in his Regal Capacity, as the Pſalmiſt intimates, Pſal. 24.7, 8, 9.10. The Everlaſting doors of our Souls muſt open to him as a King of Glory; he will come in as a King or he will not come in at all: Though Chriſt be a King, yet hath he no Natural born Subjects, we are all Born with War in our Hearts againſt Chriſts Kingly Office; other Lords bear Dominion over us, Iſa. 26.13. We are not born, but made his Subjects: Chriſt firſt makes an Holy War, upon our Rebellious Hearts, and muſt make us Subjects, or he can never find us ſuch. This is done in the day of his Power, Pſal. 110.3. not External, but Evangelical, to make us come in to him as true Voluntiers, when he ſpeaks to us with a ſtrong hand upon our ſturdy Hearts, Iſa. 8.11. The Elect taſt not of Death untill they ſee the Son of Man come in his Kingdom, Matth. 16 28. Thoſe carnal Capernaites would have Chriſt their King, becauſe he had been their Cook, Joh. 6.15. 'Twas for Loaves, not Love, ver. 26. But we muſt love the Lord Jeſus Chriſt (as our King, Prieſt and Prophet) or we are Anathema Maran Atha, 1 Cor. 16.22. That is, Curſed till, and at the coming of Chriſt; they that will not kiſs his Golden Scepter, his Iron Rod will make them his Footſtool for rejecting his Throne, Luke 19.27. Happy be ſuch as yield ſubjection to him, hold dependance on him, and have their Acquieſcence in him, Matth. 11.29.30.

Thirdly, All the Motions and Operations of the Spirit are made ours, to wit, (1.) The Quickening. (2.) The Actuating. (3.) The Regulating, (4.) The Corroborating. (5.) The Comforting Influences of the Holy Ghoſt are all made ours by the Covenant, yea and, (6.) As he is Convincing, (7.) ſupplicating, (8.) Sanctifying, (9.) Sealing, (10.) Diſcerning, (11.) Witneſſing, (12.) Adopting Spirit. All this, and all more that can be ſaid concerning Diverſities of Gifts or Graces, all are ours by the Covenant, yea all thoſe excellent endowments for ſecular as well as for Spiritual employments, Exod. 31.3. 1 Sam. 11.6. &c. Iſa. 28.26. All Arts and Sciences do flow from the Spirit; therefore is he called the ſeven Spirits of God, Rev. 1.4. & 3.1. & 4.5. yet the Spirit of Grace ('tis ſaid) the World cannot receive, Joh. 14 17. though it may the Spirit of Gifts. Do we want Water, Wind, or Fire? The Spirit is all theſe; we cannot have clean Hearts, unleſs waſhed with this Water, Pſal. 51.10. & Joh. 3.3, 5. we cannot have warm Hearts, unleſs warmed with this Fire, Luk. 24.32. There is no Sailing to the Port of Heaven without this Wind, Joh. 3.8. the freſh gales of this breathing Spirit muſt firſt fill the Sails of our Affections (turning them into Graces) and then we go off a ground roundly, and paſs on the Road comfortably: This is a mighty priviledge to have the preſence and influence of the Spirit, for as God the Son made an agreement (or Covenant) with God the Father before all time; ſo God the Holy Ghoſt doth tranſact the Kingdom of God in time, and that within us, as the other was done without us. 'Tis ſad to want the touches of the Spirit which are quickening, comforting and ſaving touches: We may want its comforting preſence, yet have its quickning preſence; but if this latter be loſt, the former cannot be had, for there can be no peace or comfort felt where there is not Life; and we may want the Arbitrary Influence of the Spirit (which raiſeth up Grace to an high Luſtre and Eminency) yet have the neceſſary Influence, which maintains the Being of Grace, as the other doth its Well-being, &c. If the Holy Spirit doth not touch us with his Divine touches, the unclean Spirit will with his Deadly touches, 1 John 5.18. Job 2.5. The In-dwelling of the Holy Ghoſt in us prevents the re-poſſeſſion of the unclean Spirit after he has had his diſpoſſeſſion, for he muſt find his Houſe empty, or he cannot re-enter, Mat. 12.43. &c. yet though he is hereby kept from re-entring, he is not from aſſaulting, although the Man in Chriſt be aſſaulted, yet the In-dwellings of the Spirit of Chriſt, Rom. 8.9, 11. doth ſecure him from Satans aſſaults, yet the manner of the Spirits workings and in-dwellings be unknown to us, John 3.8, &c. In a word, whatever Chriſt is (as he ſaith he is Bread, a Branch, a Door, an Heir, Light, Life, an Altar, a Lamb, a Way, a Vine, a Lion, a Foundation, a Corner-ſtone tryed by all) or has; whatever the Spirit is (a Dove, a Comforter, &c. as before) or has; yea, whatever Heaven or Earth hath in them, the Angels, the ſweet Influence of the Pleiadeſ, and of all other Conſtellations; the Covenant conveys all p. 211to us, Dona Throni & Dona Scabelli, the good things of the Throne, and the good things of the Footſtool; yea, whatever is in Gods Threefold Treaſury, of the Sea, Air and Earth: It is a Covenant of Peace with all Creatures, Job 5.23. whatever either Creation or Providence hath in them, whatever God the Creator hath and is, whatever God the Redeemer hath and is, and whatever God the Sanctifier hath and is, are all made over to us by the Covenant; and is not this a full Covenant?

Fourthly and laſtly, As it is a full, ſo 'tis an Holy Covenant, Luke 1.72. Dan. 11.28, 30. There Antiochus's his Indignation was againſt the Holy Covenant, as it was againſt the holy God and his holy People, who were in holy Covenant with him; his unholy, irreligious Heart was againſt them for their holy Religion which they profeſs'd and practis'd. 'Tis call'd an holy Covenant,

1. Quoad Fontem, from the Fountain from whence it flows, to wit, from the Holy God, who is Glorious in Holineſs, Exod. 15.11. and is proclaimed by thoſe Heavenly Heralds the Seraphims three times over, Holy, Holy, Holy, Iſa. 6.3. and this Superlative Holineſs in God gives a moſt Immenſe Luſtre and Beauty to all his other Attributes, 'tis Holy Juſtice, Holy Power, Holy Wiſdom, Holy Love, &c. Now qualis cauſa, tale cauſatum; à quo aliquid tale eſt, illud eſt magis tale. If God, who is the firſt cauſe of the Covenant be Holy, then the Effect which flows from this Cauſe and Original muſt needs be Holy alſo; the Stream is as the Spring.

2. Quoad Finem, from the End of this Holy Covenant, which is, to make us an Holy People; we are choſen to be holy, Eph. 1.4. Hence Holineſs is abſolutely neceſſary to Evidence our Intereſt in this Holy Covenant; 'tis neceſſary to Salvation (which is the End of the Covenant) both neceſſitate medii, & praecepti, as 'tis Gods precept, that we ſhould be Holy, Levit. 11.44. and 19.2. and 20.7. 1 Pet. 1.15, 16, &c. So Holineſs is our means and way to Happineſs, for without it no Man can ſee the Lord, Heb. 12.14. and therefore 'tis promis'd in, as 'tis an Evidence of the Covenant.

3. Quoad Objectum, the Grace of the Covenant knows no other Object, but an Holy People, ſo made, or ſo found, as the Holy God is one Party confederate in this Covenant, ſo his Holy Saints are the other Party, Pſal. 50.5. for God doth not take the wicked by the Hand, Job 8.20. to enter into Covenant with them, nay, he will not allow them ſo much as to take his Covenant into their Mouths, Pſal. 50.17. he is King of Saints, Revel. 15.3. and will have no correſpondence with the Evil.

4. Quoad Subjectum, all the Contents (or Subject Matter) of this Covenant are Holy Things, foreign, Acts 13.24. (which Iſa. 55.3. calls ſure Mercies) are by the Apoſtle call'd Holy Things, all the parts as well as both the Parties) are Holy, the Promiſe in it is Holy, Pſal. 105.42. and our Faith (that lays hold on it) is Holy, Jude ver. 20. The whole of it was ſpoke in his Holineſs, Pſal. 60.6.

Inferences hence, 1. This is the true Reaſon why this Holy Covenant is ſo little Embraced by the World, 'tis becauſe they are an unholy People, and hate this Covenant for its Holineſs, John 3.19, &c.

2. Let us try our ſelves by our Holineſs for an Intereſt in this Holy Covenant; is it writ on all our Natural, Civil and Religious Actions? Zech. 14.20. on our Riding, Drinking, Sleeping? &c. The Doctrine contrary to Holineſs is the Devils Covenant and none of Gods, who knows his own Hand, and owns no other.

Some weighty and Soul-awakening Conſiderations may commodiouſly conclude this great Concern of the Covenant, all having a tendency to the Convincing, Converting, Quickening, Confirming and Comforting the Souls of Men and Women.

1. Conſider, All perſons are under either the Covenant of Works, or under the Covenant of Grace, no Man can be under both Covenants at once, for they are incompatible one with another; the Law as it is a Covenant hath no conſiſtency with the Covenant of the Goſpel; theſe two are two Vicegerents in Mans Heart; the Law hath natural Conſcience to keep its Courts there, but the Goſpel hath Faith to keep Chriſts Court there; theſe are Inconſiſtent, as both being ſupream principles, are oppoſite till over powered; a man may (indeed) be under a double Image, to wit, of Fleſh and Spirit, for that Image of the old Adam is done away, and of the ſecond Adam is renewed by Degrees, but a Covenant-State, is a Legal act, ſo the change from the one to the other (both which ſtand upon contrary Foundations, as before) is done all at once, and therefore the one muſt make void the other, and none be under both.

2. Conſider, There is a natural propenſity in the faln nature to deſire to be under the Covenant of Works, Gal. 4.21. Ye that deſire to be under the Law, for all men would eſtabliſh their own Righteouſneſs, Rom. 10.2, 3. and would be doing ſomething to merit, Heaven, as Vega (that Papiſt) ſaid, Coelum gratis non accipiam, I will not have Heaven freely given …c. Alas, Proud Man ſcorns that Gift of God, Rom. 6.23. but would have it as a due Debt, this is p. 212not only from a Principle of Pride, but alſo of Ignorance concerning Chriſt, and of Enmity alſo againſt God. as if he were not Wiſe, Juſt and Kind enough for them.

3. Conſider, As Man naturally deſires to be, ſo he really is under the Covenant of Works by Nature in his Unregenerate State, while he remains in the old Adams Nature (as a Wild Olive) he abides alſo under the old Adams Covenant, which is a broken State, and likewiſe a Broken Covenant, therefore that Man (until he be broken off, Rom. 11.17. from that old Root) muſt be moſt miſerable, ſeeing that broke… Covenant (1.) Promiſeth no Life but upon perfect Obedience, (2.) It hath no Mediator, nor Surety to ſalve his imperfections, (3.) Neither is there in it any Promiſe of Pardoning Sin, or of giving Grace, (4.) And every New Sin breaks anew that once broken Covenant; therefore (Laſtly,) It can never quiet his Conſcience, as before, but lays him under the Curſe of it, Gal. 3.10. and every man that is under the Curſe, is under the Covenant that cauſeth the Curſe; and who would be Curſed? Woe to ſuch as are under the firſt Covenant, which can comfort none but upon this condition [Obey perfectly and live Eternally; this is poor comfort, ſeeing Gods Commands are exceeding broad, Pſal. 119.96. and Mans Obedience is exceeding narrow, Luk. 17.10. &c. yet can it curſe all that fails and falls ſhort.

4. Conſider, 'Tis then a moſt neceſſary (though a much neglected) Duty to be Tranſlated from the Covenant of VVorks into the Covenant of Grace, Col. 1.13. we are without God in the VVorld (but not without the Devil) while we are Strangers to this Covenant of Promiſe, Eph. 2.12. we are poor, empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law, Juſtice (without Mercy) in that Avenger of Blood which purſueth us, and whoſe Heart waxes hot within him, Deut. 19.6. to overtake and overcome us; 'tis therefore an indiſpenſable duty to flee into this City of refuge, thou art not only a Man-ſlayer, a felo de ſe or Self-ſlayer, Eccleſ. 7.16. Numb. 16.38. But a God-ſlayer in as much as omne peccatum eſt Deicidium, every ſin is a killing of God (ſaith Luther) as much as in us lyeth; Flee therefore as a Bird to your Mountain, Pſal. 11.1. & Mat. 24.16. to the Mountain of this Covenant, take hold (with Joab in danger of Death) of the Horns of this Altar, 1 Kin. 2.28. You are ſtung with the fiery Serpent (the Curſe of the broken Covenant) and there is but one remedy, a look of Faith and love to the Brazen Serpent, Numb. 21.8. Joh. 3.14. there's no avoiding the Curſe of the Firſt Covenant but by being Tranſlated out of it, Sodom and Satan would accept of that offer you reject.

5. As Chriſt was given for a Covenant, Iſa. 42.6. & 49.8. ſo all Chriſtleſs Souls, are Lifeleſs Souls, they are Dead and Damned without Chriſt, for Life and Salvation are laid up in him, Joh. 15.1, 2. Act. 4.12. It pleaſed the Father that in him ſhould all fulneſs dwell, Col. 1.17. as the Mercy-Seat was no larger than the Ark, and they never ſever'd each from other, this ſhews, that Grace and Salvation extends no farther than the Covenant; the Hebrew word Copher ſignifies a Coffering or Covering up our ſins, Rom. 3.25. 1 Joh. 2.2. as all out of Noahs Ark or Coffer were drowned, ſo all out of Chriſt and this Covenant are Damned; as Joſeph was the only Doer of all to ſave the Egyptians, Gen. 41.41, 44, 49. Go to Joſeph ſaith Pharaoh, what he ſaith to you do, v. 55. ſo Jeſus is the great Doer of all to ſave mankind, and whoever crys for fear of Famiſhing, the Father ſends ſuch to our Joſeph, our Jeſus, he is the Angel of the Covenant, Mal. 3.1. yea the Covenant it ſelf, and the grand ſole undertaker in it, Iſa. 38.14.

6. Union is the ground of Communion; as our Union with the Firſt Adam gives us Communion with the Curſing-Covenant, ſo our Union with the Second Adam gives us Communion with the Bleſſing-Covenant, our Tranſlation out of the firſt is by Union with the ſecond; there is a breaking …ff, and a grafting in, Rom. 11.17, 19, 24. where Grace grants theſe, God looks upon that Soul, (1.) As no more a Son of the old Adam, (2.) He is no more under the Rigour and Curſe of the Law, but (3.) Is become an Heir of the Grace of Life, I Pet. 3.7. the Grace of Union brings the Grace of Unction, &c.

Objection, But how ſhall I know my Union in this Covenant?

Anſwer, by theſe Characters and Cautions, for this high Building (ſo free, firm, full and holy a Covenant) muſt have Battlements built about it, to keep Children and Fools from topling over; Childrens Bread may not be caſt to Dogs, ſuch as are (1.) Ignorant; Chriſt brings not Mercy to them, but Vengeance, Iſa. 27.11. 2 Theſ. 1.8. (2.) Such as bleſs themſelves in their ſins, Deut. 29.19. Pſal. 68.21. he will wound their ſcalps, their Damnation ſlumbers not, 2 Pet. 2.3. thoſe were wilful, &c.

The Firſt Character for tryal of our Union is, Ask thy Heart, in what nature art thou? In the Old Adams, or in the new, partaking of the Divine Nature? 2 Pet. 1.4. Is the Old houſe (with its fretting Leproſie) pull'd down, Levit. 14.44, 45. and a new one erected, new in quality, tho' not in ſubſtance, ſo as to Love and Hate what God Loves and Hates, Rev. 2.6. p. 213all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace, ye may beat a Wolf, Black and Blue, knock out his Teeth, cut off his Claws and put a Sheepskin, upon his back, yet all this will not drive away his Wolfiſh Nature; Naturam expellas furcâ, &c. this may Chain him, but not change him; ſo 'tis with Man, tho' never ſo much Civiliz'd without a new Nature, a new Heart; hadſt thou ever an Earth-quake or Heart-quake, to rend thy Heart, as the Jailor had? Act. 16.26. canſt thou experience the Death and Burial of the Old Adam and the Reſurrection of the new, Rom. 6.3, 4. and if not, thou art a Son of Adam, an Heir of his Covenant, and ſo an Heir of his Curſe, Gal. 3.10. Eph. 2.3. that Word knows no exception againſt the rule but free Grace, this Curſe muſt be born either by thy ſelf or by thy ſurety.

2. Character, Ask under what Reign art thou? (as well as in what Nature) Adams or Chriſts; is thy old Lord and Husband (to wit, concupiſcence) Dead? Rom. 7.1, 2, 3, 4. this rules over us by carnal Generation, ('tis therefore call'd the Law of Sin, a Law is that which hath Authority, in it) and it muſt be ſlain by Spiritual Regeneration; thus none but Widdows marry Chriſt, the High Prieſt of the Goſpel, Heb. 3.1. though 'twas forbid to the High-Prieſt of the Law, Lev. 21.14. yet thoſe are Virgins, Rev. 14.4 Cant. 1.4. that Love Chriſt with a pure chaſt Virgin Love. Hath Sin a Negative Voice to good, and an Arbitrary Power for Evil (to do what it will?) 'tis not only thy King, but thy Tyrant, 1 Sam. 8.11. & 2.14. The Prieſts bare rule by their means, Jer. 5.31. they came and took with their Fleſh-Hooks what they would, if Sin do ſo, thou art its Slave, if thou bow the Knee and Cry Abrech, to any Luſt (as they did to Joſeph, Gen. 41.43.) 'tis thy Lord, thy Idol, but if a new Kingdom be ſet up in thee, that takes away the Commanding as well as Condemning Power of Sin, and thou hate it quà peccatum as well as quà Morbum, Warring againſt it, as 'tis Gods Enemy as well as thine, never making it thy choice, thy chaſe, or thy Satisfaction, thou art not a Servant to it, nor ſold under it, Joh. 8.34. Rom. 7.14. but under Grace, Rom. 6.14.

The 3. Character, Can you declare how your Tenure and Copy came to be changed? Can you ſay (in the Witneſſings of the Holy Ghoſt, Rom. 9.1. having Gods Spirit VVitneſſing with your Spirit, Rom. 8.16.) that Ego non ſum Ego, I am now (through Grace) among the Circumciſed, Rom. 2.29. whereas before I was among the Uncircumciſed, Jer. 9.25. can you (or any for you, Act. 9.27.) declare, that you were a Blaſphemer? 1 Tim. 1.13. but I have obtained Mercy, v. 16. and have ſeen the Lord, Iſa. 6.5. What evidences have you of your change? Can you tell the time when and the manner how, 1 Pet. 1.11. Act. 9.27. the Heirs of the Promiſe, flee to the City of Refuge, as affrighted when the Wrath of the Avenger of Blood makes Inquiſition for them and purſues (with an Heart waxing hot) after them, Deut. 19.6. they flee to the hope ſet before them, Heb. 6.18. crying with Paul, oh that I may be found in him! Phil. 3.9. having ſenſe of Sin in his Heart, and fear of VVrath at his heels: can you ſay, whereas before I was Blind, now I ſee, Joh. 9.25. I was poor, now rich, I was naked, now clothed, Rev. 3.17. I was defiled, now waſhed, 1 Cor. 6.10, 11, compare time with time, for finding an Heart-changing and a Life-changing work, ſuch as ſay with that Juſticiary, they have been right from their youth, Mat. 19.20. a good belief, and a good Heart and Affections from their Birth, may be much in the dark and in doubt of this Tranſlation, out of the old Covenant into the new; we ſay (you know) when Men have goods, whereof they can give no account how they came by them, their honeſty is always ſuſpected, 'tis ſo in the true Riches.

The 4. Character, Look what is the preſent frame of your Heart, is it Legal, doing all Duties with a Legal Spirit, or with an Evangelical, not only convinced in our Minds, but alſo in our Affections, that we muſt not only do well, but love to do ſo, not formidine poenae, but virtutis amore, not ſeeking (or ſetting up) a righteouſneſs of our own (which is natural Popery as well as Judaiſm?) Rom. 10.3. not pleading our own works, Iſa. 58.2, 3. and Mat. 7.21, 23. and Luke 18.11, 12. The true Heirs of Grace, 1 Pet. 3.7. dare not own their own Graces nor Duties, Mat. 25.37. and Moſes muſt not know that his own Face ſhone, Exod. 34.39. whereas the Legaliſt not only lives in Duty, but alſo of Duty, not of Chriſt in Duty; he doth Duty as a Task, performing it perfunctorily, without a Principle of Life, goeth on indeed, but 'tis in a Round (as the Horſe in a Mill) without any progreſs or growth, yet never coming to the Journeys end. See more in my Hearts Treachery.

In a word, the 5. Character, If tranſlated, you will look on it the beſt thing in the World to be Religious, Pſal. 73.28. and 84.10. Job 23.12, &c. And,

6. You will behold all Mercy in the Covenant, all forfeited till then, and be ſnares, Pſal. 69.22. and 106.15. all yours in Love.

NB. ☞ Then it follows, that all ours muſt be Gods, we muſt be altogether to him, as he is All-ſufficient to us, this is our Reciprocation [you ſhall be to me a people] 1 Pet. 2.9. Pſal. p. 214119.57. Deut. 32.9. Lam. 3.24. Exod. 19.5. Iſa. 19.25. Hoſ. 1.9. and 3.3. 1 Chron. 29.14. We muſt reſign our All to him, Exod. 3.5. Deut. 25.9. Ruth 4.7, 8.

1. Our bona Animae, all the faculties of our Souls.

2. Our bona Corporis, all the abilities of our Bodies.

3. Our bona Fortunae, or rather Providentiae, all our VVealth, Honour, &c.

Reaſons or Motives.

1. All are from him, ſo ſhould be return'd to him. All return to the Sea as to their Ciſtern, Eccleſ. 1.7. and Center from whence they came.

2. All are bought by him, 1 Cor. 6.20. Chriſt is our God or Redeemer, 'tis honeſt to give God his own, and what he paid for.

3. 'Tis our Advantage and Salvation, we would undo our ſelves, not knowing how to diſpoſe but as he directs; we yield not to an Enemy for ſlavery, but to a Friend for ſafety.

4. There's worth in Gods All, none in ours, which extends not to him, Pſal. 16.3. Job 22.2, 3.

5. A whole Chriſt was laid out on us; he was totus in noſtros expenſus, went about doing good. The Concluſion of all from this Covenant is comfortable. As,

1. 'Tis not made with us, nor can it be broke by us.

2. Gods glory in keeping this Covenant is more concern'd, Eph. 1.6. than our good.

3. Divine Love in it is to Perſons in the Decree not to Propoſitions [If believe in time, &c.]

4. Though thoſe in Covenant die Naturally, yet not Legally, for ſo Chriſt died for them.

5. Saints Names be tranſcribed out of the Book of Election into the Lambs Book of Life.

6. It properly curſes none, 'tis not Phyſick frowardly refuſed, but the Diſeaſe that kills, ſo unbelief, John 3.36.

7. God loves his Elect (while in the ſtate of ſin) with the love of Benevolency, though not then with a love of Complacency, which appears not till called, Tit. 3.4.

8. Faith wraps the Soul in the Golden Fleece of the Lamb of God.

9. Grace is ſufficient, we muſt not wrong it. Limit it not where God has not limited it, though ſin be iterated.

10. Anſwer Satan, thou art Married to Chriſt, ſo muſt not be for the Tempter or his Tentations; cleave as a Girdle, Jer. 13.11.

11. Chriſt is our Advocate. 1 John 2.1. and in his praying for us, he gratifies only the Fathers Bowels as Joab did David's in intreating for Baniſh'd Abſalom, 2 Sam. 13. laſt, and 14.1.

12. The Grace of Union and the Grace of Unction, both comes from this Covenant, and Union is the ground of Communion.

13. The Father draws into Chriſt and the Covenant, John 6.44. Ezek. 20.37. He commands his Love to go out and take hold of ſuch a Soul, Pſal. 42.8. and keeps us in it alſo, Jer. 31.33, 39, 40.

14. This Covenant is the ſtaff both of Bands and Beauty, Zech. 11.10, 14.

15. In the Arminian way God cannot promiſe a Seed to Chriſt, having no power over the will.

16. Childrens Bread muſt not be caſt to Dogs, Mal. 2.5, 8, 10. that break Covenant with him.

17. This is that which makes room for a lively Hope, for a working Faith, and for fervent Prayer, which are all bottom'd on the Covenant of Promiſe, and without it none of theſe (aforeſaid) could be.

18. Unfaithfulneſs in Man cannot make the faithfulneſs of God to be of no effect, Pſal. 89.33. and 111.9.

Uſe 1. Then give the ſame meaſure to God, that he gives to you; he is a God to you, and not to the VVorld, be ye a people to him, and not to the VVorld, give him your All, wit, ſtrength, &c. Let not God ſay, Iſrael would have none of me, Pſal. 81.11. nor of mine All. Abide for him, Hoſ. 3.3. He takes it ill, when we run from him to other Lovers, Pſal. 73.26, 27. and 125.5. Iſa. 57.8.

2. In all ſtraits ſay, Doubtleſs thou art our Father, Iſa. 63.15, 16. Claim thy right to the Covenant, cry, Oh God, thou art my God, Pſal. 63.1. This is more than if the Cattel upon a thouſand Hills were thine, or the VVealth of both Indies. Abraham asks, VVhat wilt thou give me, Oh God? God anſwers, I will give thee my ſelf, my All-ſufficiency, Gen. 15.1, 2. take me as Thine, uſe me as Thine, and all that I have; this made him adore, Gen. 17.1, 2, 3. as it did make David admire, 1 Chron. 17.21, 24. VVe can never do enough for him that does all this for us.

p. 2153. Grieve not God, nor Chriſt, nor the Spirit, Eph. 4.30. Thoſe in Covenant together, do ſtrive to pleaſe one another. Can we ſay to God as he may ſay to us, Wherein have I injur'd thee? Mic. 6.3. Do all well-pleaſing in his ſight, Phil. 4.18. Heb. 13.21.