The Gospel-Covenant, Part 2 (2 of 3)

The Gospel-Covenant · Part 2 (2 of 3)

p. 130Reaſon. Becauſe he is ſufficient to his own bleſſedneſſe, and therefore much more unto ours. He needs no creature to adde unto him. The greater any one is in ſtate and dignity, the more he ſtands in need of,Pſalm 16.3.Ps 16:3 to be a ſufficient fulneſſe unto him. That is too little for a Prince, which is enough for a private man. Now God is the moſt excellent Being, and therefore that which is ſufficient for himſelfe, muſt needs much more be ſo for us. That water which fills the ſ…a, will much more fill a cup; and therefore ſaid David when he enjoyed God, My cup runneth over, Pſal. 23.

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

Thirdly, there is in God a ſutableneſſe to the deſires of the ſoul of man. It is the happineſſe of the creature to have a thing ſuitable to it: Now the ſoule being made after the Image of God, it is beſt ſatisfied with God, and nothing elſe can ſatisfie it. As no p. 131creature ſatisfied Adam till Eve was made, that was ſuitable to him. Similitude breeds content. The ſoul is a ſpirit, and d…ſires ſpirituall things: Now God is a Spirit. Again, the ſoule is of an intellig…nt nature, reaching after the knowledge of high and hidden things: Now God is light and wiſdome to ſati fie the ſoule in this, by filling it with light by the knowledge of himſelfe. Again, the ſoule is an immortall ſubſtance, which dies not, and the deſires of it are immortall: So is God, therein ſatisfying our ſoules d…ſires.

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

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

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

Secondly, the Lords end in taking us into covenant with himſelfe, is to make us an happy and bleſſed people, which wee cannot be, but onelyonly by the enjoyment of God himſelf; bleſſedneſſe ſtanding in a confluence of all good, which cannot be found but in God alone. There is in man himſelfe nothing but vanity and miſery: he was at firſt full of grace and goodneſſe, an Image of the bleſſed God, but now he is become a ſpectacle of miſery. So all other things under the Sun are to him turned to vanity and vexation of ſpirit. As a deale of wind in the body doth not refreſh it, but gripe and pain it: ſo all the windy comforts of the world cannot ſatisfie, but rather trouble us, till we recover our fellowſhip with God. As we loſt our felicity in loſing God; ſo we muſt recover it again by recovering him. Therefore wee find in experience, that the ſoule never finds ſetled teſt, till it come to reſt in God. As the Bee goes from flower to flower, becauſe there is not full contentment to be found in any one: ſo the ſoul… from creature to creature, til it comes to God. Hence the Lord is called p. 132the reſt of the ſoule, Pſalm 116.7. And this the Lord knowing, that the ſoule cannot find reſt any where elſe, but in him; therefore he will communicate himſelf to them: this being his end, to make the creature bl…ſſed by enjoying of him.

Conſider how God is an All-ſufficient God to us in two reſpects:

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

Again, his ſufficiency extends alſo to the body: all the welfare of the outward man is laid up in God; he is the God of our life, Pſal. 42.8.Pſalm 42.8.Ps 42:8 and the ſtrength of our life, Pſal. 27.1.Pſalm 27.1.Ps 27:1 He is a quickning ſpirit, 1 Cor. 15.45.1 Cor. 15.45.1 Cor 15:45 which though it be true in regard of the inward man, which he doth alſo quicken by his Spirit and grace; yet it is there ſpoken of the outward man, of the body which the Lord ſhall quicken after death, and doth now keep alive by his power. For in him we live, and move, and have our being, Acts 17.28.Acts 17.28.Acts 17:28 When God formed the body at firſt out of the duſt, whence had it life? Not from it ſelfe, nor from any creature: God breathed into him the breath of life: and ſo he ſtill keeps the breath in our noſtrils, and upholds our ſoule in life, or elſe we ſhould preſently return to duſt.

Secondly, God is an all-ſufficient good in reſpect of all times and ſeaſons, both for this life and the life to come. Other things p. 133ſerve but in their ſeaſons, as it was ſaid of David, that he ſerved his time; ſo doe the things of this life, but they continue not, our health and ſtrength are with us in youth, but they ſtay not. The flowers give their ſmell in the ſpring, but by and by they are withered and gone. The Sunne gives light in the day time, but hides it ſelfe in the night; cloathes keep us warme, but they wear away. But God is a laſting, yea and an everlaſting good; He is God and changeth not, and therefore is called, God from everlaſting to everlaſting, Pſal. 90.2. In a word, he is ſufficient,

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

Secondly, an all-ſufficient good to communicate all bleſſings to us which we ſtand in need of; therefore hee promiſes to open his good treaſure.Deut. 28.11.12.Deut 28:11Deut 28:12 And hee tells Abraham when hee enters into covenant with him, that he will be his exceeding great reward. I will be all things to thee. Hence the Lord is called a Sunne, Pſalm 84. that as the Sun is the cauſe of all fruitfulneſſe to the earth, bringeth forth corn, graſſe, and hearbs, and withall cheriſhes them: ſo the Lord by the influence of his grace and goodneſſe, bringeth forth ſomething out of every creature for the good and comfort of his people.

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

Fourthly, He is ſufficient to work for us and by us, what ever we deſire according to his will. What ever enterpriſe wee have in hand, or goe about, though wee have mountaines againſt us, as Zach. 4.7. yet the Lord can make them plains, and work all our works for us. Have we any grace to bee wrought in us? Hee can make all grace to abound in us. He hath abundance of ſpirit,Heb. 13.21.Heb 13:21 and can work both will and deed. Thus you ſee that God is every way ſufficient to his people.

p. 134Ʋſe 1 This may let us ſee both the cauſe and cure of thoſe manifold diſcontents that we meet withall in our daily courſe, troubled we are on every ſide, nothing ſatisfies the unſatiable deſires of our hearts, but when we have the things we ſought at Gods hand, yet we are diſcontented. The reaſon of all is, becauſe we doe not injoy God, we doe not live upon him, wee doe not poſſeſſe nor improve our intereſt in him. We pore upon the Creature, and place our reſt there, and ſo miſſe of our expectation. If we did injoy God in our daily converſation, wee might finde a ſufficiency and contentment in every eſtate, as Paul did, Phil. 4.13.Phil. 4.13.Phil 4:13 & 2 Cor. 6.10. as having nothing, and yet poſſeſſing all things. He lived to God, and enjoyed him, and he was an all-ſufficient good to him. Wee may injoy God in any condition, in the meaneſt as well as the greateſt, in the pooreſt as well as the richeſt. Nothing can ſeparate us from God but ſin alone. God will goe into a wilderneſſe, into a priſon, into a low condition with his people, and he is able to make up all to them that they are cut ſhort of. Our diſcontents therefore doe not ariſe from the change of our condition in outward things, but becauſe we want our fellowſhip with God. If we doe not finde a ſufficiency, it is becauſe we doe not injoy him our all-ſufficient good. What is the cure then? We muſt ſtirre up our faith, and conſider our Covenant, thinke with our ſelves what God hath promiſed to be to us, even our God, our all-ſufficient good. If wee had faith but as a graine of Muſtard ſeed, and did exerciſe our faith in this promiſe, and live by it, wee might command theſe ſtormes of diſcontent which trouble us, to be at peace and be ſtill. We might then ſay, as Pſal. 42.11.Pſal. 42.11.Ps 42:11 Why art thou caſt downe within me, O my ſoule? &c. Haſt not thou an all-ſufficient good? a God to injoy? Here then is the way to true contentation. Labour to enjoy God, live upon him, he is the reſt of the ſoule, an all-ſufficient good.

Ʋſe 2 It may be a rule of triall, whereby we may in ſome part diſcerne, whether we doe indeed enjoy God in the outward comforts of this life, which we doe partake in; Many will aske the queſtion, Whether doe I injoy God in the bleſſings I have? Here is one thing whereby it may be knowne: God is an all-ſufficient good to them that doe enjoy him, he fills all things with his fulneſſe. He maketh every thing a full bleſſing when he comes to us in it; It is contentfull. Doe we then finde that the things which we have are ſufficient p. 135for us, and doe they bring a kind of ſatiety and fulneſſe with them, ſo that we are ſatisfied with our portion? this is becauſe God is in it, and fills the bleſſing with his fulneſſe, and ſo makes it to fill us; and makes us ſay with Jacob, I have enough, therefore when wee are not ſatisfied with what we have, it is a ſigne that God hath left the creature, and then it proves an empty and windy vanitie to us. So much ſatiety, ſo much of God in every bleſſing.

For direction where to pitch our affections, and ſettle the deſires Ʋſe 3 of our ſoule, when we would find contentment in any bleſſing. Set our hearts there, where we may be ſure to find that which will fill the deſires of them. Contentment is that, which all ſeeke for, but they ſeeke not aright; faſten therefore the affections of the ſoule on God, and on him alone. Set not your hearts on riches, Pſal. 62.10.Pſal 62.10.Ps 62:10 L…y not out your money for that which is not bread, Iſai. 55.1, 2.Isa 55:1Isa 55:2and your ſilver for that which ſatisfies not. Nothing can fill the heart but the fulneſſe of God.

For comfort unto all thoſe that are in Covenant with God, to Ʋſe 4 you I may ſay as Moſes to the people of Iſrael, Deut. 33.29.Deut. 33.29.Deut 33:29 Happy art thou, O Iſrael, who is like unto thee, O people ſaved by the Lord? And as David, Pſal. 33.12.Pſal. 33.12.Ps 33:12 Bleſſed is the Nation whoſe God is the Lord. Take notice therefore of your bleſſedneſſe. This is a bleſſedneſſe that hath the confluence of all good in it. Let others bleſſe themſelves in their wealth, dignitie, in titles and places of honour, and in their power and authoritie over men, this is a poore and miſerable bleſſedneſſe; But let us ſay, as Pſal. 144.15. Bleſſed are they whoſe God is the Lord; Rejoyce therefore in your portion, you have an all-ſufficient God to ſave you from all kinde of evill, to miniſter to you all kinde of good, to worke all your workes for you, and in you, and the time will ſhortly come when you ſhall ſay, I have enough, my cup runs over.

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

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

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

p. 1363. The lives of Gods people are not to be judged of, by their outward appearance, but by their inward ſtate and condition; many a man lives poorely for outward things in this world, and yet finds more ſufficiency and fulneſſe in that eſtate, then many a man that hath barnes full, and fares deliciouſly every day. For firſt, they have neceſſaries as well as they that have more, though but little beforehand. They have every day a certain proviſion prepared for them: As the King of Babylon provided for Jeremiah, 2 Chron. 36.2 Chron. 36.2 Chr 36 Again, though Gods ſervants have many times but little, yet they have as much comfort in that little, as thoſe that have greater abundance, Pſal. 37.16. They have as much peace, quiet of heart and conſcience, as free from feare and care, as chearfull and comfortable, and finde as good a ſavour in that homely proviſion they feed upon, as others in their honey-combe. And whence is all this, but from hence, that the fulneſſe of God is in that little which they enjoy? There is a full bleſſing in it, God hath put himſelfe into it, and though it be but little and mean in ſhew, yet it is much in ſubſtance. And laſtly, If Gods ſervants want at any time, he ſees a little to be better for them then more abundance, not becauſe God cannot fulfill their neceſſitie, or is not willing; he is able to ſupply their wants, and will in due time adminiſter all Grace to them. God is a ſufficient God to his people, and therefore bleſſed are the people that are in ſuch a caſe, yea bleſſed are the people whoſe God is the Lord.

2. As God will be a ſufficient God unto us; ſo he will be all this to us from himſelfe. God hath his all-ſufficiency from himſelfe, therefore called Jehovah, foreign, & foreign. He is the firſt cauſe of his own bleſſedneſſe, and communicates all bleſſedneſſe to his people from himſelfe. Man may communicate good to man, the Father to the children, a Miniſter to his people, one neighbour to another, but he cannot doe it from himſelfe, but as he hath firſt received from God. The veſſell may give you water, but not from it ſelfe, but what it hath from the fountaine; the fountaine onelyonly gives it from it ſelfe. So it is between God and the creature. God is the fountaine of living waters, who immediately communicates all to his people; and thus the Lord will be to them as he promiſes, Iſai. 44.24.Iſai. 44.24.Isa 44:24 I am the Lord that maketh all things, that ſtretcheth out the heavens alone, and ſpreadeth abroad the earth by my ſelfe. There is the force of the promiſe, that whereas the enemies were p. 137mighty, and the people of God thought it impoſſible that they ſhould be redeemed out of Captivitie, God taketh a reſemblance from the worke of Creation, and applyes it to the worke of their redemption; that as he ſtretched out the heavens alone, and ſpread abroad the earth by himſelfe; ſo by himſelfe alone he would worke out ſalvation for his people. So Iſai. 59.16.Iſai. 59.16.Isa 59:16 God ſpeaketh like a man that looketh that others ſhould come and helpe him, but none came, therefore his owne arme brought ſalvation, and ſuſtained his people Iſrael. The Lord alone will be a ſufficient bleſſing to his people. Hence Iſai. 45.7.Iſai. 45.7.Isa 45:7 The Lord ſaith that he formes light, and creates darkneſſe, he makes peace, and creates evill. Sometimes God ſo creates evill, that if it be asked whence it comes, or what is the originall of it, we muſt anſwer, as Iſai. 47.11. we cannot tell whence it cometh, but onelyonly from the Lords immediate hand. The Lord makes it evident, that it cometh from him, that men are forced to ſay, as Jehoram, 2 Kings 6.33.2 King. 6.33.2 Kgs 6:33 This evill is of the Lord; or as the Magicians, Exod. 8.19. This is no other but the finger of God. So on the contrary, the Lord ſo workes from himſelfe in the communicating of his goodneſſe and mercy to his people, that they may ſee and plainly perceive, that it is the immediate hand of God, that hath wrought all. This may be made manifeſt, both firſt in the want of outward meanes, and ſecondly, in the injoyment of them.

Firſt, In the want of meanes, here God ſteps in and makes a ſupply, and becomes all things unto his people; ſometimes God withholds from his people the meanes of life, and yet they live, that it may appeare that our life is not in the meanes, but in God, that he is our life, and the length of our dayes, as Deut. 30.20.Deut. 30.20.Deut 30:20 And that in him we live, and move, and have our being, Acts 17. Thus Moſes, when he had neither bread nor water for fortie dayes, yet he lived, and was as ſtrong as though he had daily eaten his appointed food. So alſo was it with Elijah, and our Saviour Chriſt, Mat. 4.2. So alſo with the people of Iſrael, God ſuffered them to be hungry, and yet they did not famiſh, that it might appeare, that man lives not by bread onelyonly, but by every word of God, Deut. 8.3. Hence is that in Iſai. 41.17, 18.20.Iſai. 41.17, 18.20.Isa 41:17Isa 41:18Isa 41:20 The Lord will open rivers in the high places, and fountaines in the valleyes, for the poore and needy, &c. And for what end will the Lord doe this? that they may know and conſider, that the hand of the Lord hath done this, &c. Thus was the Lord p. 138good to the Iſraelites in the wilderneſſe, he was all things to them. Firſt, they had no ſetled habitation, but the Lord was an habitation unto them, Pſal. 90.1.Pſal. 90.1.Ps 90:1 Againe, they had no ordinary bread for fortie yeares together, and yet they were preſerved alive, that they might know that the Lord was the God of their welfare, as Moſes ſaith, Deut. 29.6.Deut. 29.6.Deut 29:6 Againe, they had no meanes of renewing their cloathing, and yet they wanted not; as Deut. 29.5. Their cloathes waxed not old upon them, nor their ſhooes upon their feet. Againe, they were often to journey and travell by night as well as by day, and they knew not one foot of the way they ſhould goe, therefore the Lord himſelfe was a guide unto them, He went before them by day in a pillar of a cloud, and in a pillar of fire by night, Exod. 13.21.Exod. 13.21.Exod 13:21 Therein the Lord fulfilled that which he ſpeakes, Iſai. 48.17.Iſai. 48.17.Isa 48:17 I the Lord thy redeemer lead thee in the way wherein thou ſhouldeſt goe. Hence is that in Deut. 32.10.12. The Lord alone led him, and there was no ſtrange God with him. He alone provided for them, he alone fed them, he alone conducted them, he alone did all for them.

As it is thus in temporall benefits, ſo alſo in ſpirituall bleſſings, the Lord is from himſelfe all in all unto his people. In Ezek. 11.16.Ezek. 11.16.Ezek 11:16 the Lord tells them, that he would carry them into captivitie, and now leſt they ſhould be diſcouraged for want of the Temple and Ordinances, therefore the Lord promiſes, that he will be a Sanctuary unto them; he will ſupply unto them the want of publique ordinances from himſelfe. Hence is that in Iſai. 54.17.Iſai. 54.17.Isa 54:17 it is ſaid that they ſhall be taught of God; and Rom. 8.26.Rom. 8.26.Rom 8:26 that the ſpirit helpes the infirmities of Gods people; when the ſervants of God would pray, but they cannot, the Spirit himſelfe maketh up their wants, and fills their hearts with groanes which pierce the heavens. So when they are to ſpeake before the adverſaries of Gods truth, and they know not how to anſwer, then the Lord puts an anſwer into their mouthes, as Mat. 10.20.Mat. 10.20.Matt 10:20 So alſo in the preaching of the Word, the Lord himſelfe puts words into the mouthes of his ſervants, that whereas they may ſay as Moſes, Exod. 4.10. I am of a ſtammering tongue and cannot ſpeake, or as Jer. cap. 1.6. I am a childe, &c. yet the Lord is a mouth unto them, and they ſpeake words not which mans wiſdome teacheth, but which the Holy Ghoſt teacheth, 1 Cor. 2.13.1 Cor. 2.13.1 Cor 2:13 that they which heare them are forced to ſay, God is in you of a truth. So alſo in the comfort and peace that God giveth unto his ſervants, he p. 139giveth it not as the world giveth, by abundance of earthly comforts and outward proſperitie, but when all things threaten trouble, yet then he gives peace from himſelfe, Joh. 14.27.Joh. 14.27.John 14:27

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

Firſt, Sometimes God lets us enjoy the creature, and yet wee want the bleſſing for a ſeaſon, till he command a bleſſing to come. Sometimes we have raine, but not the raine of bleſſing, yet afterwards, he cauſeth it to come in mercy, and to become a bleſſing. The Sunne ſhineth in the firmament, but we want the heat of it, the warmth and quickning power of it is withheld, to let us ſee that it is not the Sunne, but the Lord, by which we doe enjoy the bleſſing. We caſt our ſeed into the ground, but it doth not proſper, afterward it growes and flouriſheth. Sometimes we carry out much, and bring in little, what is the reaſon? It is to let us ſee the truth of that, 1 Cor. 3.7.1 Cor. 3.7.1 Cor 3:7 that it is the Lord which giveth the increaſe. Sometimes we carry out little, and bring in great increaſe, as Zach. 8.10.12. The reaſon is, it is the Lord who giveth us to poſſeſſe all things.

Secondly, Sometimes the Lord gives us the meanes by which we live, but it is in ſuch a ſtrange and unwonted manner and way, that the hand of God is as evidently ſeene in the giving of the meanes, as if he had upholden our life without meanes. Thus Exod. 16.12.Exod. 16.12.Exod 16:12 the Iſraelites had a kinde of bread in the wilderneſſe, but it was in ſuch a ſtrange and miraculous manner, as though they had lived fortie yeares without any food. The uſuall way by which we have bread, is out of the earth; according to that in Pſal. 104.14.Pſal. 104.14.Ps 104:14 But the bread by which God fed them, was bread from heaven, Pſal. 105.40. As if God had made heaven a garner or ſtore-houſe, to lay up Corne for the neceſſities of his people. So Elijah was fed with bread and fleſh, which are ordinary food, but the meanes by which he had them were as ſtrange as though he had lived without them. God appointed the Ravens there to feed him, 1 Kings 17.4.

p. 140Thirdly, Sometimes God gives ſome meanes to his people to enjoy, but the meanes are weake and feeble and unable to worke for our good and comfort, without a ſpeciall bleſſing from himſelfe. Here therefore the Lord comes in, and puts his own ſtrength to the weakneſſe of the meanes, and makes them worke for us aboundantly, above that which we could expect or thinke. Thus when Daniel refuſed to eat the Kings meat, and choſe pulſe, thin grewel or hearbs, or ſuch courſe ſtuffe, yet his countenance was better liking, then they that did eat of the Kings meat; their well liking came not from the meat, but from an extraordinary bleſſing that came from God, Dan. 1.Dan. 1.Dan 1 So Gideon muſt have Souldiers and weapons of warre, and yet ſuch a ſmall company, and weake furniture, that Iſrael muſt be forced to ſay, I have not wrought ſalvation for my ſelfe, but it is the Lord that hath done it. So it is in ſpirituall meanes. God ſometimes gives but weake meanes to a people in compariſon of what others doe enjoy, yet many are turned to God by their miniſtry. As by the ſound of the trumpets of Rammes hornes, the walles of Jericho fell downe, ſo by the miniſtry of weake man the Lord throwes downe the ſtrong hold of Satans kingdome, to the end that the excellency of the power, may appeare to be of God, not of man, 2 Cor. 4.7.2 Cor. 4.7.2 Cor 4:7

Fourthly, Againe, ſometimes the Lord increaſeth and lengthens out the little and ſhort proviſions which he makes for his people, ſo that by reaſon of the increaſe which it receiveth from God, it is made as ſufficient, as if it were an hundred or thouſand-fold more. Thus with the woman of Sarepta, 1 King. 17.14.1 King. 17.14.1 Kgs 17:14 the Lord increaſed the meale in the barrell, and the oyle in the cruſe, that it failed not, till the day that the Lord ſent raine upon the earth. Thus it was alſo with the widow that was in debt, 2 Kings 4.3. ſhee had nothing to pay withall, but a pot of oyle, yet the Lord ſo multiplyed it, that there wanted not oyle, till there wanted veſſells to receive it. The Lord ſometimes cauſeth the little proviſions which he maketh for his people, ſo to laſt, that they want not meat, till they want bellyes to receive it. Thus alſo it was with thoſe five thouſand that our Saviour fed with a few loaves, Mat. 14. And ſo alſo with the Iſraelites in the Wilderneſſe, Deut. 29.5. that when no ſupplies of cloathing could be made to them, then the Lord made that ſuit of apparell upon their backe, and thoſe ſhooes which were upon p. 141their feet to continue; this was by the bleſſing of the Lord.

Fiftly, Sometimes the Lord giveth the ſame meanes to one as to another; But there is a great difference in the comfort and bleſſing which is injoyed by the one and by the other. One hath food, ſo hath another, but one eates and is ſatisfied, as the Lord promiſeth that his people ſhall be, Joel 2.26.Joel 2.26.Joel 2:26 the other eates, and is not ſatiſfied, as he threatneth, Hoſ. 4.10. One is ſtrengthned, and growes ſtrong to labour, the other is impotent and feeble. The Lord hereby ſhewes, that the being ſatisfied and receiving ſtrength, is not from the meanes, but from the bleſſing which he is pleaſed to communicate to his people from himſelfe. So it is alſo in the meanes of grace, many people enjoy the ſame externall meanes, the ſame miniſtry, the ſame exhortation and promiſes; ſome are thereby converted and turned unto God; others remaine blind, ignorant, and carnall; the reaſon is, becauſe that as the one ſeekes not unto God but onelyonly unto man, ſo man onelyonly ſpeakes to the one, but to the other God ſpeakes by his own Spirit, and workes from himſelfe over and above that which man doth or can doe. Thus we ſee that both in the want, and in the poſſeſſion of the meanes, the Lord is all to his people from himſelfe. Now the reaſons why the Lord doth thus worke from himſelfe are; Firſt, for the glorifying of himſelfe. Secondly, for the comfort of his people.

For the glorifying of himſelfe, to make his goodneſſe and ſufficiency Reaſon 1 the more to appeare to his people, that they may know that he is not as man, tyed to meanes, or to the greatneſſe and power of them, but he is an all-ſufficient God; and therefore ſhould give him all the praiſe; and for this very end doth the Lord ſometimes bring his ſervants into ſtraits, beyond the helpe of any creature, that when they are brought forth, it might appeare that it is the hand of the Lord that hath done it. When as the Lord either puts us beſides the meanes, or cuts them ſhort, he doth in effect thus ſay to us, I have hitherto wrought for you, but it hath been by ſuch and ſuch meanes, which have been as a vaile between me and you, that you have not ſeene my power and goodneſſe towards you ſo clearely, but now I will ſhew my ſelfe more fully to you. Now I will take away thoſe things which though you counted helps to your ſelves, yet are hindrances to hinder me, that I cannot ſhew my ſelfe ſo familiarly to you. I will now therefore lay them aſide, and by my p. 142ſelfe, I will work for your good. The Lord herein deales with his ſervants, as Joſeph did with his brethren. Whileſt he walked more ſtrangely towards them, and ſpake to them by an Interpreter, ſo long he ſuffered his ſervants, and as many as would, to bee preſent, he cared not how many were ſtanding by; but when hee meant to let them know that he was Joſeph their brother, when hee would open all his heart to them, and let them ſee his abundant love, then ſaith Joſeph, Cauſe every man to goe out from me, Gen. 45.1. So it is here, whiles the Lord comes to us, by ſo many outward and ordinary means, he converſeth with us but ſomewhat ſtrangely, ſpeaking as by ſo many Interpreters, by them to interpret his mind and will to us; but when hee will ſhew himſelfe to us more fami iarly, then he bids away unto all theſe former means, ſilver, gold, and corn, &c. and when all theſe are ſet aſide, then he comes and ſayes plainly, Now you ſhall ſee what I my ſelfe will doe for you; and that I, who am the Lord all-ſuffi…ient, am the Lord your God, and from my ſelfe I will bleſſe you, you ſhall now ſee my immediate care of you. And when the Lords people ſee this, thereby they know him better, and honour him more, thereby are they forced to ſay, as Pſalm 148.13.Pſal. 148.13.Ps 148:13 His Name onelyonly is excellent, his Name onelyonly is worthy to bee exalted. Before they were ready to aſcribe ſome excellency to the means and inſtruments, ſacrificing to their own nets: but when they come to nothing, and the Lord hath by himſelfe fulfilled our deſire, then are we lifted up to glorifie him, hee alone is ſeen to be an all ſufficient God unto his people. So that if wee ask, Why is the Lord alone in doing good to his people, and there is none with him, as David was asked, 1 Sam. 21.1.1 Sam. 21.1.1 Sam 21:1 The anſwer is, becauſe I will not give my glory to another, ſaith God, but will have my whole glory to my ſelfe alone: He is alone, that he alone may be glorified.

Reaſon 2 It is alſo for the further comfort and conſolation of the people of God, when then they ſhall ſee from whence their help commeth, how God by his immediate hand hath wrought for their good. A gift from the Princes own hand, is farre more gratefull then that which comes another way. So when the Lord caſteth in kindneſſe and favours upon his people from himſelfe, this is more comfortable then to have it by another means. Indeed during p. 143the time of the trials of Gods people, their faith is put to ſoar plunges, that they begin to queſtion, as they ſaid, Exod. 17.7.Exod. 17 7.Exod 17:7 Is The Lord amongſt us, or not? And are ready to ſay, as Iſai. 49.14.Iſai. 49.14.Isa 49:14 The Lord hath forgotten me, &c. But when they ſee what hee hath done, how he hath ridden on the heavens for their help, and on the clouds in his glory, and all for their ſuccour and good, when they ſee the Lord himſelfe ſupplying their wants from himſelfe, then they change their mind, and ſay, as Exod. 15.11.Exod. 15.11.Exod 15:11 Who is like unto thee O Lord, amongſt the Gods? who is like thee, glorious in holineſſe, fearfull in praiſes, doing wonders? There is no God like our God, who hath done marvellouſly for us, and we who have ſuch a God ſhall never be aſhamed.

This may ſerve to help our faith againſt the diſcouragem…nts Ʋſe 1 which wee are apt to fall into in the ſtraits into which the Lord hath brought us. God hath dealt with us as with his people Iſrael, we are brought out of a fat land into a wilderneſſe, and here we meet with neceſſities; God hath now ſet us beſides our hopes and expectations, our props which wee leaned upon, are broken, our mony is ſpent, our ſtates are w…ſted, and our neceſſities begin to increaſe upon us, and now wee know not how to be ſupplied, the waters of the river are cut off, and now wee begin to be full of cares and feares, what wee ſhall doe; when our means faile us, then our hearts begin to faile us; yea, and our faith alſo; we begin to be out of hope, and ſo we doe as the Iſraelites did, who though (when they heard of deliverance) at firſt they bowed down their heads and worſhipped, yet when they met with ſtraits, then they quarrelled with Moſes, Why haſt thou brought us hither? So we begin to quarrell with Gods providence, and without ſelves, and to queſtion whether wee have done well to come hither or no. But againſt this diſcouragement learn we to live by faith in this doctrine now delivered, t…at God will be all things to his people from himſelfe alone. Therefore though means faile, yet let not our hearts faile: for the faithfull God will not faile us: he hath tied us to means, ſo that wee may not neglect them, neither can wee maintain the comfort of our lives without them, but the Lord ſtands in no need of them, hee needs not ſilver or gold, wooll or flax, nor houſes full of ſtore, he needs not a fruitfull land to provide for the neceſſities p. 144of his people, he can without them provide for our good. If wee were left to provide for our ſelves, then we might d…ſp…ir when means are cut off; but the Lord hath ſaid, Caſt your care upon me, I will care for you. As Joſeph ſaid to Pharaoh; Without me God will provide an anſwer for Pharaoh; ſo may ſilver and gold, and ſuch things, ſay to us, Without us God will provide for the wealth of his people. Though our means be gone, yet God is the ſame, and if our faith were before fixt upon the Lord, then ſhew it now when means faile us. If wee cannot now truſt him, our former ſaith was in the means, not in the Lord. The more our ſtraits be, the more look after the Lord himſelfe, that he ſhould from himſelfe miniſter needfull things unto us. When the ſtream fails, and runs no more, then goe to the fountain, where the waters are ſweeter, and more ſure. See the ſpeech of faith, Hab. 3.17.18.Hab. 3.17.18.Hab 3:17Hab 3:18 Though the Fig-tree doe not bloſſome, nor fruit be in the vines, and the f…ids yeeld no fruit, &c. yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. Though all means fail, yet will I rejoyce. In the Mount will the Lord be ſeen, Gen. 22.14. If we could but grow up to more dependance upon him, to live by faith in him alone, it would bee our great advantage: for though means doe prove as a broken reed, or as a falſe hearted friend, yet the Lord is faithfull, and they that truſt in him are bleſſed, he will by himſelfe create peace and comfort to his people.

Ʋſe 2 To ſettle our hearts againſt the wavering diſpoſition which we are ſubject unto in this …and. Sometimes the places wee live in, are hard and barren, and this unſettles us, we know not how to ſubſiſt. I deny not but that one place may be better then another, more deſireable, more fruitfull in it ſelfe. But yet the Lord promiſeth, Exod. 20 24.Exod 20.24.Exod 20:24 that in every place where hee ſets the remembrance of his Name, thither he will come and bleſſe his people, and what is wanting from the place, ſhall bee made up from the Lord himſelfe, He turneth a barren land into fruitfulfulneſſe for his people, Pſal. 107.Pſalm 107.Ps 107 If the places be barren wherein we live, let us be the more humble, the more fruitfull in well-doing, the more diligent in prayer, the more ſtrong in faith: And then we ſhall ſee, that we abiding with him in the places he hath ſet us in, he will be with us and bleſſe us ſo as we ſhall want nothing that is good.

p. 145For direction to all ſuch as deſire to find the accompliſhment Ʋſe 3 of this gracious promiſe of God to his people, that God will be from himſelfe an all-ſufficient good to them: this is to teach them how to walk that they may find this bleſſing performed to th…m: let them betake themſelves to God alone, and caſt themſelves wholly upon him. Let them make him all unto them; let them make it appeare, that they look after nothing in heaven but him, nor deſire any thing in the earth in compariſon of him, as Pſal. 73.25.Pſal. 73.25.Ps 73:25 And then when th…ir hearts are taken off from theſe r…eds and broken ſtaves which they r…ſted on, when it is with th…m as the Prophet ſpeaketh, Iſai. 17.7, 8. that they look unto t…eir maker, and not to the creature, not to th…ir own devices and projects, but onelyonly to the holy One of Iſrael, then will the Lord appeare in his glory, and will make it manifeſt, that from himſelfe he will be an all-ſufficient good to his people. Let all other things be to us as though they were not, uſe them as though we uſed them not, ſee a fulneſſe of all things in God. Let us caſt our ſelves upon the bounty, kindneſſe, and all-ſufficiency of the Lord: And then will he ariſe and help us, and doe for us according to our need. Imitate the practiſe of Jehoſhaphat, 2 Chron. 20. when hee ſaw himſelfe deſtitute of help, Our eyes (ſaith he) are unto thee, O Lord, we know not what to doe. Let the Lord ſ…e that our hearts are withdrawn from the creature, and thoſe helps which we leaned upon, and that we doe faithfully relie upon him; and then will hee ride upon the heavens for our help, as Deut. 33.26.Deut. 33.26.Deut 33:26 and ſay, This is a people that will not lie, they have caſt themſelves upon mee, and therefore I will not faile them nor forſake them; I will be an all-ſufficient good unto them.

For comfort unto godly and faithfull parents, that having Ʋſe 4 come over hither, have here ſpent their eſtates by which they might have provided comfortably for their children; they have come hither for the name of Chriſt, that they might enj…y him in the means of his worſhip, and though they doe here find grace and mercy from the Lord, and a ſpirituall advantage to their ſouls, yet they meet with loſſes, troubles, and ſtraits for the outward man, that they can now doe little for them. What ſhall parents now doe? What ſhall children doe? Here is comfort, p. 146look to the all-ſufficient God, that from himſelfe will be all in all to his people. Though there bee no bleſſing in the hand of the Parent, yet there is in the hand of the Lord. What hee would have done for the children by the hand of the Parents, he wil now doe it from himſelfe by his own hand. It is ſaid of Iſaac, that after the death of Abraham God bl…ſſed him, Gen. 25.11.Gen. 25.11.Gen 25:11 If Iſaac proſper whiles Abraham lives, he might ſeem to be upholden by the ſubſtance of his father. But when Abraham was d…ad, then it was evident that the bleſſing upon Iſaac came from the Lord: So whiles the Parents eſtates continue, children might ſeem to bee enriched by them; but when their fathers eſtates are waſted, and come to nothing, and yet the children are provided for, and proſper, then it appeares to bee from the Lord. L…t therefore both parents and children depend up…n him, and live by faith in him, who wil be a Father to them, an all-ſufficient good to thoſe that truſt in him.

3. Now to the third and laſt particular in this promiſe, I will be your God. To be God, implies ſoveraignty and ſuperiority over all, To be over all, as Rom. 9.5.Rom 9.5.Rom 9:5 and above all, a… Epheſ. 4.6.Epheſ. 4.6.Eph 4:6 This therefore is alſo comprehended in the promiſe, That hee wil bee God over us and above us, to rule us, to command us, to direct and order our wayes for us. That though he doe advance and ſet us up on high, when he takes us into covenant with himſelfe, as Deut. 26.18, 19. yet ſo, as that he wil be Lord and G…d over us, as Pharaoh ſaid to Joſeph, when he advanced him to that high honour, Yet (ſaith he) on the Kings Throne I will bee above thee: So though God do lift up his people by entring into covenant with them, ſo that all the world are but ſervants to miniſter unto them for their good, yet will the Lord ſtill retain his ſoveraignty over them, and bee exalted above them. As he wil be above all his …nemies in that wherein they deale proudly (as hee was above the Egyptians, Exod. 18.11.) to breake them in peeces with a rod of Iron: So hee will bee above his owne people to rule them with a golden Scepter. And this is a bleſſing of the covenant of grace. Now this benefit implies theſe things:

Firſt, that the Lord will bring his people from under the power and dominion of other Lords which have gotten the ſuperiority p. 147over them, and bring them into ſubjection unto himſelfe alone, ſo that whereas they might ſay concerning the time before, as Iſai. 26.13. Other Lords have had dominion over us beſides thee, yet now they ſhall rule over them no more, but they ſhall be ſubject to him only. Hence (ſaith the Lord, Joel 3.3, 4,Joel. 3.3, 4.Joel 3:3Joel 3:4 &c) They have caſt lots for my people, &c. And what have you to doe with me, O Tyre and Zydon, and all the coaſt of Paleſtine, will you render mee a recompence? &c. The meaning is, as if God ſhould ſpeak to the enemies of his Church, You have trampled upon my people, and dealt cruelly with them, and this you have done in revenge againſt me, becauſe I have plagued you. Will you thus recompence me? I will break you in peeces, and deliver my p…ople from under y…ur power. As a King when he make…h a covenant with a people to be King over them, he then covenants with them to ſave them out of the ha…ds of all their enemies, to ſuffer no foraigne power to tyrannize over th…m: So it is here, the Lord promiſeth that no tyrant ſhall rule over his people, neither ſinne, nor Satan, nor the world, nor the luſt: of their own hearts, but he himſelfe will rule over them.

2. When he hath delivered us from our enemies, then he will be God over us, to command us, and appoint us what wee ſhall doe to pleaſe him. Though he communicate himſelfe to us in all his goodneſſe, grace, and mercy, yet he will not loſe his ſoveraignty over us. In Exod. 4.16.Exod. 4.16.Exod 4:16 Moſes was called a God unto Aaron, becauſe he was to command, appoint and direct Aaron in all, and Aaron was to execute all according to the direction received from Moſes: So the Lord he is to be God over us, that wee muſt neither ſp…ak nor do, but according to the command of God. As a man when he maketh a covenant of marriage with a woman, he covenants with her to be her head to rule her, that ſhe ſhal be ſubject to him to pleaſe him; or as when a man hires a ſervant, &c. So when the Lord takes us into covenant with himſelfe, it is that we ſhall bee his ſervants to doe his will, pleaſure, and commandement. When Iſaac ſent away his ſon Jacob to Padan Aran, hee bleſſed him; but withall, he g…ve him a charge, Gen. 28.1.6.Gen. 28 1.6.Gen 28:1Gen 28:6 in both verſes, the bleſſing and the charge are m…ntioned tog…ther: So wh…n the Lord giveth this bleſſing to us, That hee will bee our God, the charge goeth with it; ſee th…t you keep the p. 148charge of the Lord your God, and that you do whatſoever I comm…nd you.

3. B cauſe the Lord knows, (as he ſpeaks himſelf, Iſai. 48.4.Iſai. 48.4.Isa 48:4) that we are obſtinate, and our neck is an Iron ſinew, &c. and are r…ady to ſay, as Jer. 2.31. Wee are Lords, wee will not come at thee, we will have none to command us: Therfore the Lord promiſeth this al…o, when he ſaith, That I will be a God over you, that hee will ſubdue the rebelliouſneſſe of ſpirit that is in us, and the ſtoutneſſe of our hearts, that he will bend and bow theſe ſtiffe necks of ours, and make us pliable to his will in all things. He will ſubdue our rebellions, Micah 7.19. He will over-rule our unruly, proud, and preſumptuous ſpirits, and cauſe us to keep his Statut…s and Commandements to doe them. This the Lord promiſeth, Ezek. 20.33. As I live, ſaith the Lord, ſurely with a mighty hand, and wi…h a ſtretched out a…m, and with fury powred out, will I rule over you. Theſe words are a promiſe of grace, that though they had other purpoſes in their minds, they were thinking to goe after their Idols, and to become as other countries, ſerving wood and ſtone, as verſe 32. yet ſaith the Lord, it ſhall not bee ſo, I will over-rule theſe ſinfull Idolatrous hearts of yours, and you ſhal not ſerve theſe falſe Gods which you are doting upon, but I will bring you unto my ſelfe, and you ſhall ſerve me. And this expoſition is confirmed by the 34, 37, 38. verſes compared together. I will bring you into the wilderneſſe, and there plead with you face to face, and th…re make you aſhamed, and I will make you paſſe under the rod, and bring you into the bond of the covenant, and purge out from among you the rebels, &c. This is therefore a promiſe of grace. There is indeed one word which ſeems to favour another interpret…tion given by ſome, as if God did herein threaten a judgement, becauſe he ſaith, I will rule you with wrath powred out, verſe 33. But this doth not hinder, but the words may bee taken up as a promiſe of grace. For the wrath here threatned, may bee intended againſt the coun…ries into which they were ſcattered a d who held them in bondage, as verſe 34. or elſe it may be extended to the hypocrites and reprobates amongſt themſelves, whom the Lord would ſeparate and cut off from them, as verſe 37.38. God might threaten wrath to them, though he extend grace and mercy to his own people. Or if it be underſtood p. 149of the judgements which he would execute upon his owne people taken into covenant with him, yet this makes nothing againſt the interpretation before given. Becauſe the Lord doth by his corrections in which he ſhewes himſelfe angry with his people, ſubdue their ſtout hearts, and over-power their rebellious natures, and make them ſubmit themſelves unto him, hee maketh thoſe meſſengers of his wrath to become meanes of good unto his people; he layes his yoak on them to tame their unruly ſpirits. Thus ſaith the Lord concerning Solomon, 2 Sam. 7.14. That if he did ſin againſt him, he would correct him. And it is ſaid, 1 Kings 11.9. that God was angry with Solomon, and he powred out wrath againſt him, ſtirring up adverſaries to trouble him. A father rules over his child…en in love and tender compaſſion, and yet by reaſon of their unruly diſpoſition, hee is ſometimes forced to ſhew himſelfe angry with them by ſome ſharp corrections: So it is with the Lord in the rule that he exerciſeth over his people. Therefore though we do reſtraine the wrath powred forth, to be upon his own children, yet it may bee a promiſe of grace that the Lord will by meanes thereof, bring under and over-rule the ſtubbornneſſe of their hearts, and governe them with a mighty hand, whether they will or no. Thus hee over-ruled the ſpirit of the Prophet, Ezek. 3.14.Ezek. 3.14.Ezek 3:14 that though hee had no mind to preach to the Jewes, being ſuch a rebellious people, yet the hand of the Lord carried him to the performance of it with indignation of his own ſpirit which was againſt it.

4. When he hath ſubdued our ſpirits unto him, and brought us to ſubmit unto his will, then he will be God over us, to teach, inſtruct, and direct us in the way wherein we ſhould walk, that if either ignorance or heedleſneſſe doe turn us out of the way, then the Lord guides us into the right way wherein we ought to walk, as Iſai. 48.17. And this he promiſeth to doe, Iſai. 30.21. You ſhall heare a voyce behind you, &c. we are apt to heare and paſſe by, as though we heard not, therefore the Lord is ſaid to call after us, as one that ſpeaks behind us, and cries to us, Ho, Ho, you are out of your way, this is the way, &c. This alſo h…e promiſeth, Pſalm 25.9.12.Pſal. 25.9.12.Ps 25:9Ps 25:12 that when he hath once meekned our croſſe ſpirits, and made us willing to obey him, then he will guide us in judgement, and teach us the way which himſelf chuſeth for us.

p. 150And thus the Lord will be God over his people, a God above them, as a Prince is ov…r his p…ople, an husband over his wife, a father o…e his children, a maſter over his ſervants, or a ſhepheard o er his flock, to rule and order them according to his owne mind. And this is no ſmall benefit and bleſſing of the covenant. For look as it is for the good of a people to be under the government of a gracious King, the good of the wife to bee under the government of a prudent husband, the good of a child to be under the government of a godly father, and for the good of the fl…ck to be under the guidance of a skilf…ll ſhepheard: So it is for the good of the people of God, that hee will bee pleaſed to bee a God over them, and that he will not leave them to the rebellious luſts of their own hearts. This is a rich bleſſing of the covenant of grace. As it is ſaid of Solomon, that becauſe the Lord loved Iſrael, therefore he gave them ſuch a King, 2 Chron. 2.11. So becauſe the Lord loveth his people that hee taketh into covenant with himſelfe, therefore he will be King over them to rule and govern them. Hence the Prophet joynes theſe two together, Iſai. 49.10.Iſai 49.10.Isa 49:10 God that hath compaſſion upon them, will lead them: hee out of compaſſion taketh the guidance of his people upon himſelfe. When hee will manif…ſt his wrath againſt a people, then hee ſuffers them to walk after their own wills; but here is infinite grace and mercy, when hee taketh them into his owne government. Conſider this in a few particulars.

Firſt, conſider what power we are under by nature, we are under the dominion of cru…ll tyrants, Satan the God of this world is Lord over us, and we are holden under his power, who labours to make a prey of our ſouls, Epheſ. 2.2.Epheſ. 2.2.Eph 2:2 & Acts 26.18. Now what a bleſſed change is this, to be brought from under his p…wer, and to be tranſlated under the government of the gracious God?

Secondly, conſider how unable we are to guide and governe our ſelves, as Jer. 10.23.Jer. 10.23.Jer 10:23 It is not in man to guide his own way. The beſt ſouls would wander into the way of eternall perdition, if they were left unto themſelves. And therefore when the Lord will become our guide to lead us in the way of life, what a benefit and mercy is it? It is a benefit to a traveller that when he is p. 151ready to miſſe his way, then he meets with a guide to direct him, how much more when we are ready to miſſe the way to eterna…l life? We are as ſheep, a fooliſh creature, which is apt to wander; and this David found, Pſal. 119.178.Pſa. 119.178.Ps 119 and therefore prayes to the Lord to lead him.

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

Fourthly, conſider the peace accnmpanying and following the guidance of the Lord, Jer. 6.16. Ask for the old paths (ſaith the Lo…d) which is he good way, and you ſhall find reſt to your ſoules. Who can expreſſe the ſweet peace of the people of God, when their hearts are framed to a willing obedience to the guidance and government of the Lord? Whereas when they are led by themſelves, and their own hearts, then there is nothing but confuſion and diſturbance. It is a miſery that cometh upon a people, when God will not guide them, but withdrawes his government over them. When there was no King in Iſrael, then they had many miſeries, many troubles; much more is it ſo in ſpirituall regards, when God leaves us to the wandrings of our own hearts, how many miſeries and ſinnes are we ſubject unto? This was their curſe, Rom. 1.24.Rom. 1.24.Rom 1:24 to be given up unto themſelves, and then they ran into all manner of wickedneſſe. And this was the miſery of the Gentiles, Acts 14.17.Acts 14.17.Acts 14:17 that God ſuffered them to walk in their own wayes. Hence the Church complains. Iſai. 63. laſt. Iſai. 63. laſt.Isa 63Wee are as they over whom thou never bareſt rule, as it is in the old tranſlation; when they had complained before how they had erred from the wayes of God, their hearts had been hardened from Gods feare, now they ſhut up all in this, Wee are as they over whom th…u never bareſt rule, there is the miſery they complaine of. Or if wee read the words as the new tranſlation renders them, it is all one in effect: We are thine, therefore bow our hearts to the feare of thy Name. They, that is, our adverſaries (as verſe 18.) are a people over whom p. 152thou never bareſt rule, they are a forlorne and forſaken people; this the Church lookes at as their enemies miſery. Therefore it is the bleſſing of the people of God, when God will take them into his government.

Ʋſe 1 Seeing this is one of the bleſſings of the Covenant of grace, to have God above us and over us, to guide and rule us, this muſt teach us when we enter into Covenant with God, not to count our condition then a ſtate of libertie, as if wee might then walke after our owne deſires, and wayes, as if there were none to command us and rule over us. Indeed, there is a ſpirituall liberty from our enemies, but there is ſubjection required to the Lord. Wee muſt not looke onelyonly after gifts, mercies, kindneſſes, pardon, and ſuch tokens and pledges of grace, but looke alſo for this, to be under God, and to ſet up him on high to be a God and Lord over us; And let us not count this our miſery, but our bleſſedneſſe, that wee are brought under his gracious government. Herein the Lord ſheweth his marvellous kindneſſe, that he will take the care of us; Would wee not wonder to ſee ſuch a Prince as Solomon, to take his ſubjects children to tutour them and traine them up under him? Now wee are but poore ants and worms upon earth, but the Lord of heaven offereth to take the government of us upon himſelfe; This is infinite mercy; whither would our unruly hearts carry us, if he ſhould leave us to our ſelves? Who is there that hath any experience of the ſinfull evills that are in his heart, but will acknowledge this to be a benefit, that the Lord ſhould rule over him with an out-ſtretched arme? If God leave Hezekiah but a little, how is his heart lift up with pride, ſo that he muſt have a Prophet ſent to him on purpoſe to humble him? If God leave David to himſelfe, to what evills is he not ready to fall? And is there not the ſame ſpirit in us? The more contrariety and oppoſition that there is in us to the will of God, the greater mercy it is that he will be King over us. Learne therefore to count it no ſmall bleſſing, and when God beginneth with us to over-rule the rebelliouſneſſe of our hearts, and to bring …hem into order, take heed that we ſpurne not with the heele, nor lift up our ſelves: But let us humble our ſelves, and ſubmit our ſelves to him, that he may take the guidance of us into his owne hands. Heare the rod and kiſſe it, and take it as a mercy, that he is pleaſed to take the care of us, to correct our wandrings, and bring us back p. 153into the wayes of our owne peace. Take heed of walking contrary, leſt he ſay to us, as to the Iſraelites, that he will reigne over us no more.

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

How may we know that the Lord hath taken us into his government, and that we are ruled by him alone? Queſt.

By theſe foure things we may know it.

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

Secondly, If God be God over us, governing us by the government of his grace, wee muſt yeeld him univerſall obedience in all things. He muſt not be over us in one thing, and under us in another, but he muſt be over us in every thing; Gods authoritie is caſt away by refuſing obedience to one Commandement, as well as by p. 154refuſing obedience unto all. His authoritie is ſeene in one, as well as in another. And he that breaketh one, doth in effect breake all, as James 2.11.James 2.11.Jas 2:11 When God cometh to rule, he cometh with power, to caſt downe every ſtrong hold, and every high thought that is exalted againſt the power of Chriſt. He cometh to lay waſte the whole kingdome of ſinne, all muſt downe, not a ſtone left of that Babel. The Lord will reigne in the whole ſoule, he will have no God, no King with him. And therefore herein looke unto it, if he be God over us, he alone muſt rule over us, and no other with him. Conſider whether Gods dominion hath its full extent in us; whether there be not ſome corruption which thou deſireſt to be ſpared in: Canſt thou give up thy ſelfe wholly to the power of grace, to be ruled by it? Canſt thou part with thy Abſalom, thy beloved luſt, and be content that God ſhould ſet up his kingdome in thy whole ſoule? Then is God over thee, and thou in Covenant with him. But if thou canſt not ſubmit that the life of ſome darling luſt ſhould goe; if there be any ſinne that is dearer to thee, then to obey God; if thou haſt thy exceptions, and reſervations, and wilt not yeeld univerſall obedience, then art thou an alien from God and his Covenant; God is no God unto thee, nor art thou one of his people.

Thirdly, Where the Lord governeth and ſetteth up his kingdome over the ſoule, he carries and lifts up the heart to an higher pitch, and above that which fleſh and bloud could or would attaine unto. And that both in the things themſelves, and the ends which they ayme at in them. He makes a man undertake ſuch things as his owne heart would refuſe and turne from; as Ezek. 3.14.Ezek. 3.14.Ezek 3:14 he was very backward to preach to the Jewes, and yet when he ſaw it was the Lords minde he ſubmitted. So Paul (Rom. 15.20.Rom. 15.20.Rom 15:20) enforced himſelfe to preach the Goſpel, yet it was not a conſtrained force, but the love of Chriſt conſtrained him, 2 Cor. 5.2 Cor. 5.2 Cor 5 So Moſes, though at the firſt very loath to goe to Pharaoh, yet when the power of grace prevailed in him, he contends with Pharaoh as with his equall in the cauſe of God, and would not yeeld to the fiercenes of the King, not for an hoofe; ſo though he fled from the ſerpent at the firſt fight, yet at Gods commandement he taketh it up in his hand. This alſo wee ſee in Abraham when he was commanded to ſacrifice his owne ſonne, though he loved him, yet he loved God more, and therefore obeyed, which nature alone could never have done. In all p. 155theſe they wrought againſt the ſtreame, doing that which fleſh and bloud could never have done. Againe, the power of Gods Grace in his government lifts up the ſoule to higher ends and aymes, then fleſh and bloud can attaine unto. The kingdome of Gods grace, is called the kingdome of heaven, his aymes and ends are on high, not earthly but heavenly, his government is an heavenly regiment, the Lord governeth the hearts of his people to the ſame end which he hath propounded to himſelfe. Gods ends and our ends meet in one, which is the glorifying of his Name. This putteth the difference between all formall hypocrites, and thoſe that are ruled by the ſpirit of grace: hypocrites are ruled by their owne ſpirit, and they never ayme at higher then their owne ends, their owne honour, credit, profit, &c. Though their actions may be ſpirituall, yet their ends are carnall; but when God taketh the heart into his guidance, then he maketh us to ſet up him as higheſt in the throne, and all is done for his honour. It makes a man to uſe and imploy himſelfe, wiſdome, ſtrength, riches, credit, and eſteeme in the Church, and all for God, not for himſelfe; God is his laſt end in every thing, as moſt worthy to be glorified by all. Indeed a man in Covenant with God may doe many things for himſelfe, ayming at the furtherance of his owne good both ſpirituall and temporall, and alſo ayme at the good of other men, but this is not in oppoſition, but in ſubordination to God and his glory; that laſt and maine end muſt ſway all other ends. Nothing muſt be done to croſſe and hinder his glory; this is the government of Gods Grace. Conſider how Gods ſpirit guides thy heart to thoſe things, and aymes, that fleſh and bloud cannot at all reach unto; for if thou haſt onelyonly thine own end and ayme, then thou art thine owne, and not under the government of God.

Fourthly, The Covenant of Gods grace cauſeth the peace of God to lodge in that ſoule in which it ruleth. Rom. 14.17.Rom. 14.17.Rom 14:17 The kingdome of God is righteouſneſſe, peace, and joy in the Holy Ghoſt. Grace and peace goe hand in hand; There is a raigne and rule of grace, Rom. 5.21.Rom. 5.21.Rom 5:21 And ſo there is of peace, Coloſ. 3.15.Coloſ. 3.15.Col 3:15 As under the raigne of Solomon, there was abundance of peace, ſo there is under the government of Chriſt, he is the King of Salem. And the more the ſoule is ſubjected unto his government, the more peace it finds. And that may be ſeene in theſe two things.

p. 156Firſt, In the diſpenſations and adminiſtrations of Gods providence, though things goe croſſe againſt us, we meet with many troubles, Gods providences ſeeme to croſſe his promiſes, yet there is peace to the ſoule in it; therefore ſaith Chriſt, Joh. 16. laſt. In the world you ſhall have trouble, but in mee you ſhall have peace. Certain it is, that if ever our hearts be out of quiet, it is becauſe there is ſome ſedition and trayterous conſpiracy, which hath been riſing up againſt the kingdome of Chriſt, and this workes trouble; but where the ſoule is ſubjected to the regiment of grace, it maketh it to reſt in peace; In all wrongs, injuries, and croſſes, it knowes the Lord will right them; In all wants, it knowes that he will provide; In all kind of tryalls, that he will with the temptation give an iſſue in due time. But the heart that is unſubdued to Gods kingdome, is ready to fret againſt God, and ſit downe diſcontented when any thing croſſeth him.

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

Ʋſe 3 This may ſerve for a rule of direction, and withall for a ground of conſolation to the Lords ſervants, when they feele the ſtrength of their corruptions working in them, and their luſts prevailing againſt them, that they make them groane, and cry with Paul, O wretched man that I am, &c. when they find themſelves foyled againe and againe, and can get no helpe againſt thoſe evills, let them fly to this promiſe of grace; let them lay this promiſe of the Covenant before them, and remember what the Lord hath ſaid, I will rule over you with a mightie hand, Ezek. 20.33.Ezek. 20.33.Ezek 20:33 Remember the Lord of his promiſe, and claime it, that it may be made good unto thee. And ſay, Lord, thou haſt promiſed, that thou wilt rule over me; why is it then that theſe tyrants rule and raigne in my ſoule? why doth unbeliefe, pride, worldlineſſe rule? Thus make we our refuge to the throne of Grace, and then as the Lord will fulfill the other promiſes of his Covenant, ſo he will alſo fulfill this, and will rule us by p. 157his Grace; he will come and plead the cauſe of his people againſt all their enemies, and ſay as Iſai. 52.5.Iſai. 52.5.Isa 52:5 What have I to doe here, that my people are taken away for nought? they that rule over them make them to howle, &c. His meaning is as if he ſhould ſay, What doe you meane, Aegypt, and Aſhur, to trouble my people, that you put me alſo to trouble in reſcuing them? let them alone, or elſe I will make you feele my power, &c. So it is in the enemies of our ſoules, when we are forced to howle unto God, by reaſon of the bondage of our corruptions, he will ſet us free, he himſelfe will be a God over us, to rule us by his Spirit.

This being one of the bleſſings of the Covenant of Grace, to have Ʋſe 4 God to be Lord over us, let us then all be admoniſhed to give up our ſelves to the regiment of his grace, as the Macedonians, 2 Cor. 8.5.2 Cor. 8.5.2 Cor 8:5 They gave themſelves to the Lord. The Lord gives himſelfe to us, good reaſon that we ſhould give up our ſelves to him. O happy day when the ſoule is perſwaded to give up it ſelfe into ſuch an hand! Thinke it enough that yee have ſpent the time paſt in the ſervice of ſinne and Satan, thoſe cruell Lords which you have obeyed, 1 Pet. 4.3.1 Pet. 4.3.1 Pet 4:3 and now for time to come give up your ſoules to him, that is ready with ſtretched out armes to receive thoſe that come to him. When God calls to us to returne, then let us anſwer, Behold we come unto thee, Jer. 3.22.Jer. 3.22.Jer 3:22

And for a motive, conſider,

Firſt, That though you may ſtand out againſt the government and authoritie of Gods grace, yet you cannot reſiſt the government of his power, but there the Lord will be above you, as he was above Pharaoh and the Aegyptians, Exod. 18.11.Exod. 18.11.Exod 18:11 He thought to have been above God, and to have kept the children of Iſrael in bondage, but wherein they dealt proudly he was above them; If thou wilt not be ſubject to his grace, yet thou ſhalt be ſubject to his power, which no creature can reſiſt, therefore all the while that thou ſtandeſt out againſt the government of Gods grace, thou doſt but ſpurne againſt the prick which is hard to doe.

Secondly, Looke at this as one of the great bleſſings of the Covenant, to be under the Lords government and guidance; Is it not better to be under the government of the bleſſed, holy, gracious, and mercifull God, then under the uncleane, wicked and cruell enemy Satan the Devill? But it may be ſome will ſay, they will be under p. 158neither, but that cannot be, there are no more ſpirituall regiments in the world; he that is not ſubject to the government of Gods grace, is a ſubject to the Devill; What a glorious priviledge is this, that a Chriſtian may ſay, that no creature, nor Angel, nor Devill, nor ſin, hath power over him, but God alone? This is even to be a King upon earth, Let every ſoule therefore be exhorted to come under this government, and let us not doe as the Iſraelites, 1 Sam. 8.7.1 Sam. 8.7.1 Sam 8:7 who caſt off God from being their King. Caſt not off the Lord, leſt he caſt off you, and you become a reprobate people, but if you will be your owne men, you will not have God to be over you, if it ſeeme evill unto you to ſerve the Lord, then chooſe you whom you will ſerve, goe every one and ſerve his own Idolls, as Ezek. 20.39.Ezek. 20.39.Ezek 20:39 and walke after your own counſell, but withall remember what Samuel told the Iſraelites, that if they would have a King, they ſhould at laſt cry out for the King that they had choſen; ſo you, that will not have God to rule over you, but your own luſts, you will cry out one day and howle for the King that you have choſen, and you ſhall then know the difference between the ſervice of the Lord, and of the God whom you have obeyed. Come in therefore and ſeeke the Lord, and give up your ſelves to be his people, that he may raigne over you; come within the kingdome of his grace here, and he will prepare a kingdome of glory for you hereafter. Thus much of the firſt and greateſt bleſſing of the Covenant of grace, I will be your God.