The Gospel-Covenant, Part 3

The Gospel-Covenant · Part 3

p. 225The third Part. THE BENEFITS and BLESSINGS this Covenant brings.

THE Covenant of Workes preſuppoſeth our ſanctification, but it promiſeth it not: It preſuppoſeth it I ſay, becauſe there could have bin no place for a Covenant of Works if God had not firſt given Adam a ſpirit of holineſſe to enable him thereunto. Firſt therefore God creates man holy, and then makes a Covenant with him, requiring of him to work according to that holineſs of his nature which he was endued with; but if he violated and brake this Covenant, this Covenant doth not promiſe to renew him to holineſſe again; this promiſe belongs to another Covenant. But eſpecially conſider the proper and immediate worker of our ſanctication, which is the Holy Ghoſt. Rom. 15.16. for which cauſe the ſpirit is called the ſpirit of Grace, Zach. 12.10. and the ſpirit of holineſſe, Rom. 1. Election is the immediate work of the Father, Redemption the work of the Sonne, Sanctification the work of the Holy Ghoſt. All the whole Trinity working together in the work of our ſalvation; yet every one in his owne order. Firſt, the Father elects; then the Sonne redeems; and laſtly the Spirit ſanctifies.

p. 226Concerning theſe ſeverall works of the three Perſons, we are to conſider,

1. That they are all of equall extent.

2. That they doe all iſſue from the ſame ſpring and fountaine of Grace.

Firſt, they are of the ſame extent, none larger nor narrower then another: Thoſe that the Father hath choſen, thoſe doth the Sonne redeem; Thoſe that the Sonne hath redeemed, thoſe doth the Spirit ſanctifie. The Father chooſeth none, but whom hee gives to the Sonne to be redeemed by him; the Sonne redeems none but thoſe that were ſo given him by the Father; and ſo it holds alſo in the third place, that the Holy Ghoſt ſanctifies none but whom the Father had choſen, and the Sonne redeemed.

Secondly, as it is thus in the extent, ſo it is alſo in reſpect of the ground and cauſe from which they iſſue and ſpring: Look then, as our Election is of Grace and not of works, Rom. 11.6. and our Redemption is of Grace, Rom. 3.24. ſo is our Sanctification alſo, Tit. 3.4, 5. Not according to the works which we had done, but according to his mercy he ſaved us, by the waſhing of the new birth, and the renewing of the Holy Ghoſt: ſo that the ſame grace, favour, and good will which moved the Father to ſet his love upon us in our Election, and cauſed the Sonne to give himſelfe for our Redemption, the ſame Grace ſends or brings the Spirit into our hearts to renew us unto holineſſe. And thence it is, that ſometimes we are ſaid to be choſen that we might be holy, as in Eph. 1.4. ſometimes ſaid to be redeemed that we might be holy, Luke 1.74, 75. to the end that we might know that our ſanctification and renewing unto holineſſe doth come from the ſame grace, as doe our election and redemption; and therefore as our election is not of works, but of grace; and our redemption is not of works, but of grace; ſo it is alſo concerning our ſanctification. I conclude therefore that by the works of the Law, no man being under the Law or Covenant of works, can attaine to true ſanctification and holineſſe. And if ſanctification be not by the Law or Covenant of works, then it neceſſarily and invincibly followes, that for a man to try his eſtate in Grace by his ſanctification, is no turning aſide to a Covenant of works.

Thus much we do not unwillingly aſſent unto, namely that there p. 227is a kinde of outward ſanctification (improperly ſo called) or rather an outward reformation, which a man under the Covenant of Works may attayn unto. The Law hath a power not only to irritate and provoke the luſt that is within, by its contrariety thereunto, Rom. 7.11. but alſo to curb and reſtrayn the breaking of it forth into outward acts, by the terrour of it, Gal. 3.19. Exod. 20. And by this reformation thus wrought by the work of reſtraynt, the unclean Spirit may ſeem to be caſt forth, Math. 12. but whatſoever reformation is thus wrought, is as farre from true ſanctification, as earth is from heaven: For though this reformation doth and may come from ſome inward work of the Spirit of God upon the ſpirit and ſoule of man, as namely to convince and terrifie the conſcience, to ſtirre the affections, and to awe the will alſo, ſo that a man dares not commit the things he would, yet the minde and will is ſtill unrenewed, the frame and diſpoſition of the heart is ſtill the ſame as it was before; and therefore this reformation is not true ſanctification. That may be by the Law, this is only by the Goſpel and from Grace.

Object. But in Hebr. 10.29. it is ſaid of ſome, who in reſpect of their inward eſtate never went beyond a Covenant of works; yet of them it is ſaid that they were ſanctified by the blood of the Covenant, which is the blood of Chriſt; therefore ſuch as are under a Covenant of works may be ſanctified.

Anſw. There is a twofold ſanctification, one reall, another in profeſſion only. As ſome men are ſaid to beleeve when the work of faith is really wrought in the heart, who are therefore ſaid to be found in the faith, Tit. 1.13. and 2.2. ſo others are ſaid to beleeve, only becauſe they make a profeſſion of faith, as Iohn 2.23. Acts 8.13. Simon himſelfe beleeved alſo &c. i.e. he profeſſed to beleeve. And as it is in faith, ſo it is in ſanctification alſo. There is an holineſſe of truth really wrought, Eph. 4.24. and there is an holineſſe of profeſſion, when we profeſſe to carry the lamp of holineſſe in our hands, but want the oyle of grace in the veſſell of our heart, Mat. 25. 2 There is a ſanctification externall reaching to the purifying of the fleſh, ſtanding in the obſervance of the outward ordinances of the Church; and there is another ſanctification internall, ſtanding in the inward purging of the conſcience from dead works, by which wee are enabled to ſerve the living God, p. 228Heb. 9.13, 14. 3 There is a ſanctification to men, making us ſo to be eſteemed by men; and there is alſo a ſanctification to God, when we are ſo indeed in the ſight of God. Now this ſanctification here ſpoken of was in profeſſion, externall, in reſpect of men, and in eſteem of men, but not reall, inward, and in reſpect of God, ſo as to make them holy and blameleſſe in his ſight.

Object. But they had reall gifts, as illumination, ſome delight in the word, and ſuch like, Hebr. 6. therefore they were really ſanctified.

Anſw. It followeth not, becauſe there may be ſome reall work wrought in the ſoule, which yet may not reach ſo farre as to reall and true ſanctification. There may be ſome morall diſpoſitions wrought in a man, which are reall in their kinde, and yet may come farre ſhort of true ſanctification. Object. As where there is the ſubſtance and being of a man, there is a true man; ſo where there is ſuch a being of reall gifts, there muſt needs be reall and true ſanctification. Anſw. Where there is the ſubſtance of a man there is a true man, if true be taken for verum naturale, which hath a true naturall exiſtence and being, and is not a meere ſpectrum, a phantaſm, an image or ſhadow of a thing. And thus taking true in this ſence, a rank theef is a true man. But take true for verum morale, for that morall truth which is required in the word, then may there be the ſubſtance of a man, head, armes, feet, &c. and yet this man may not bee a true man conſidered thus morally: bring this man to the rule of the word, try his actions by the truth which the word requires, and then he which was found a true man in the former conſideration, will here be found a man falſe and deceitfull. So here, gifts may be really wrought in a man by a phyſicall work of the ſpirit, and yet bring theſe ſame gifts and the actions produced by them to the rule of the word, and try whether they will anſwer to the patterne of true ſanctification which the word layes down, and then their ſanctification will be found falſe, comming ſhort of that holineſſe of truth which is in the true Saints.

Object. But theſe here mentioned are ſaid to be ſanctified by the blood of the Covenant, that is the blood of Chriſt; but the blood of Chriſt doth not ſanctify only outwardly, as touching the purifying of the fleſh; but it purgeth the conſcience alſo within, p. 229to ſerve the living God; and therefore theſe here mentioned were inwardly and truly ſanctified.

Anſw. The blood of Chriſt is taken either Properly, or Sacramentally: Properly, as in 1 Iohn 1.7. where he ſaith, the blood of Jeſus Chriſt his Sonne clenſeth us from all ſinne: the blood in the ſpirituall efficacy of it being applyed unto us, doth indeed inwardly clenſe us from all ſinne. But ſometimes the blood of Chriſt is taken Sacramentally, and it is received Sacramentally only; and thus the Water in Baptiſm, and the Wine in the Supper, is the blood of Chriſt, Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was ſprinkled upon them, they were waſhed with the Sacramentall blood of Chriſt in Baptiſm; but the ſpirituall efficacy of the blood it ſelfe never touched their conſcience, though the ſign of it might be ſprinkled on the outward man. And thus Paraeus, Erat eorum ſanctificatio non interna ſed externa, in profeſſione fidei & participatione ſacramentorum externâ conſiſtens. They were ſanctified, that is, (ſayth he) they were by profeſſion ſegregated from the Iewes and Pagans, and were accounted for true Chriſtians or for Saints. To conclude, the anſwer to the place alleadged, the alluſion is to that of Moſes in Exod. 24.3. to 9. where Moſes makes up the Covenant betwixt God and the people: there Moſes firſt rehearſeth unto them the words of the Covenant, to which they ſhew themſelves willing to aſſent, verſe 3; then having taken order for the killing of the Sacrifice, the blood whereof was to ratify and confirm the Covenant, verſe 4, 5. next he takes part of the blood and ſprinkles it upon the people, verſe 8. uſing theſe words, behold the blood of the Covenant which the Lord hath made with you, concerning all theſe things. And now the people having thus farre accepted the terms and conditions of the Covenant, and accepted the blood of the Covenant, being willing to be ſprinkled with it: now (I ſay) this people was a ſanctified and holy people, a people in Covenant with God, ſeparated from the prophane people of the world, and were now eſteemed a peculiar and holy people, though yet many of them were not inwardly ſanctified, but only thus farre in reſpect of externall confederation and profeſſion; ſo it is with theſe here ſpoken of, they were content to accept the ſprinkling of the ſacramentall blood upon them, and outwardly profeſſed themſelves willing (as Iſrael did) to become p. 230the people of God; but yet all this while they were never in truth inwardly ſanctified, never waſhed with the waſhing of the new birth, Tit. 3. This alluſion I gather by the words of the Apoſtle, calling the blood here mentioned the blood of the Covenant; juſt the ſame expreſſion as Moſes uſed before, Behold the blood of the Covenant, Exod. 24.8. And look how the one blood was ſprinkled, ſo was the other; and what ſanctification was wrought by the one, the ſame was alſo by the other, namely an externall federall holineſſe; they having (both one and other) accepted the blood of the Covenant to be ſprinkled upon them, whereby they were ſanctified thus farre, as to become a ſeparate people unto God. So that (notwithſtanding all that which hath been objected, or can be) this ſtands good, that ſanctification is a bleſſing of the Covenant of Grace only: And being ſo, therefore to prove our juſtification by our ſanctification, is not to go aſide to a Covenant of works.

Ʋſe 2. Is our ſanctification a benefit of the Covenant of grace, and ſprings it from Grace? what then can our works of ſanctification merit for us at the hands of God? what have wee herein which we have not received? 1 Cor. 4. of his own hand doe we give unto him, as David ſpake in another caſe, 1 Chron. 29. but of this there will be fitter place to ſpeak elſwhere.

Ʋſe 3. To teach us hereby to try our ſelves, whether we have any part in that ſalvation which God promiſeth in his Covenant: when we heare the Lord ſay as he doth herein my Text, As for thee alſo, thou ſhalt bee ſaved by the blood of thy Covenant; wee ſhould ſearch and ſee whether we have been made partakers of this ſalvation promiſed. But how ſhall we know that? even by our ſanctification, if the Lord hath renewed and ſanctified our natures, and made us new creatures in Chriſt. At what time God ſaveth his people, at the ſame time he ſanctifieth them. And thus he tells the Iſraelites, Ezek. 36. when he promiſeth them to bring them back into the Land which their Fathers dwelt in (which was unto them a type of heaven, and was therefore called the Lords Land, Hoſ. 9.3. 2 Chron. 7.20.) he tells them withall, that when and at what time he would performe this unto them, at the ſame time he would poure out his ſpirit upon them, and would cleanſe them from their iniquities, verſ. 33. ſutable to that of the Apoſtle, Tit. 3.4, 5. he hath ſaved us by the waſhing of the p. 231new birth, and by the renewing of the Holy Ghoſt. At what time God ſanctifieth us, at the ſame time he ſaveth us; he gives us the one as a pledge of the other. And therefore it is, that when the Lord had converted and ſanctified the heart of Zacheus, and made him a new creature, hee did withall thus teſtifie unto him, This day is ſalvation come to thy ſoule, &c. Luke 19.9. Some do deny this way of triall, as if no evidence could bee had from our ſanctification, till we firſt know our election and juſtification by immediate revelation of the Spirit: This mediate witneſſe of the ſpirit which is by habituall and inherent graces, is not to be harkned unto, untill the immediate witneſſe hath ſpoken. But if there be no triall and knowledge of our eſtate to be had by habituall grace; then

1 What did Chriſt mean when he told his Diſciples, that hereby ſhould all men know them to be his Diſciples, if they love one another? Iohn 13. What did Paul mean, when he bids us prove our ſelves whether we be in the faith or no? 2 Cor. 13. David ſurely was deceived, when he ſaid, hereby I know that I ſhall not be confounded, when I have reſpect unto all thy Commandements; if ſo be no knowledge of our good eſtate may be gathered hereby? Yea, to what end did Iohn lay down all thoſe ſignes and tokens of a bleſſed eſtate, which are ſcattered here and there through the whole firſt Epiſtle? his ſcope in that Epiſtle being this, even to give unto the faithfull ſome certaine evidence of their ſalvation, as is manifeſt by Chap. 5.13. And this being his ſcope, mark then how frequent and plentifull he is in bringing in evidences of this nature, as now we ſpeak of, as we may ſee Chap. 1.7. If we walk in the light (of holineſſe) as he is in the light, then have we fellowſhip one with another (that is) God with us, and we with him; ſo Chap. 2.3, 4. hereby we are ſure that we know him (ſo as to have eternall life by the knowledge of him, John 17.3.) if we keep his Commandements; and in verſe 29. Know yee that he which doth righteouſneſſe is borne of him; and in Chap. 3.7. hee that doth righteouſneſſe (walking in the righteouſneſſe of a good conſcience, and upright converſation) is righteous (namely by imputation) even as Chriſt is righteous; and in verſe 9.10. he that is borne of God ſinneth not: In this are the children of God known from the children of the Devill, even by righteouſneſſe, and loving of our p. 232brethren; and verſe 14. hereby wee know that we are tranſlated from d…ath to life, becauſe we love the brethren; ſo alſo verſe 18, 19. and 24; and Chap. 4. verſe 7, 12, 13, 16. Surely theſe are no lying Teſtimonies, theſe witneſſes are true: If in taking evidence from theſe things, we be deceived, we may herein ſay as Ieremiah ſaid in another caſe, O Lord I am deceived, and thou haſt deceived me, Ier. 20.7.

2. If there were no evidence to be taken hereby, this were to leave the work of the Spirit in as much darkneſſe and obſcurity, as is the work of the Father and the Son: But the work of the Spirit is to make known and manifeſt unto us the things that are given us of God, 1 Cor. 2. So long as the Fathers work of election ſtands alone, and is not accompanied with the work of redemption and ſanctification, his electing of us is ſo hidden in his own boſome, that none can tell what he will doe with any of the ſonnes of men, whether he will ſave any or deſtroy all: But when the ſonne comes and layes down his life for mans redemption, hee doth thereby bring to light the Fathers intention thus farre, that it is now known that certainly there be ſome whom the Lord will ſave: But yet who theſe (ſome) be, that is counſell ſtill, that is unknown; therefore in the third place the Spirit comes, and ſanctifies thoſe that are ſo choſen and redeemed. And now by this work of the Spirit, it is known not onelyonly that there be ſome that God will ſave, but the very perſons themſelves are thereby ſingled out and marked; theſe have the ſeale and marke of God upon them, whereby they are known to bee the ſheep for which Chriſt laid down his life, according to the counſell and will of the Father; Even as in Matth. 3.17. when the Spirit came down upon Chriſt, then God witneſſed, This is my beloved Sonne: So it is here concerning our ſelves, hereby we have Gods witneſſe, teſtifying of us that we are his children, even by his Spirit of ſanctification which he hath ſent down into our hearts: By this we know that we are children redeemed and choſen; If we be ſanctified we are ſaved; Our ſalvation is begun, and ſhall be perfected in due time.

Object. But when the Apoſtle ſaith we know that wee are tranſlated from death &c. his meaning is, as if he ſhould ſay, we which have firſt received the ſeale and immediate witneſſe of the Spirit, we know &c. but others cannot know it.

p. 233Anſw. This is not the meaning of the Apoſtle, as is evident to any one that with attention doth obſerve the ſcope and manner of the Apoſtles writing: The matter ſtands thus; There were a number in the Apoſtles time, ſuch as Iames elſewhere ſpeakes of, which profeſſed to know and believe in Chriſt, and would ſay, they had faith, as it is in Iam. 2.14 and yet they had no works: They would ſay they had fellowſhip with the Father, 1 Ioh. 1.6. and yet they would walk in darkneſſe: They would ſay they knew God, 1 Ioh. 2.3. and yet would not keep his Commandements. They would ſay they did abide in Chriſt, and yet did not walk after the ſteps of Chriſt, ver. 6. They would ſay they were in the light, and yet would live in hatred of their brother, ver. 9. They would ſay they loved God, & yet loved not their brethren, 1 Ioh. 4.20. Now againſt theſe Sayers (as I may call them) that were all in profeſſion, and in word, ſaying, Lord, Lord, but not doing his will, againſt theſe I ſay, the Apoſtle oppoſeth theſe others which had the true work of ſanctification in their heart, and tells us that hereby we know &c. Namely, if we doe not onelyonly ſay we love the brethren, but doe indeed love them, &c. hereby we know that we are paſſed from death to life. Thus by theſe expreſſions taken out of the Apoſtles own mouth, we ſee clearely who they are whom the Apoſtle meaneth by this (we) namely, not we onelyonly who have received that immediate witneſſe of the Spirit, aſſuring us of our election and juſtification, but we alſo which have this work of ſanctification wrought in our hearts by the holy Ghoſt.

Queſt. But ſome may ſay, why ſhould we goe about to evidence our juſtification by our ſanctification, rather then our ſanctification by our juſtification?

Anſ. Becauſe though they goe both together in time, yet they are not both alike in reſpect of manifeſtation: Our ſanctification is more manifeſt to us then is our juſtification. Its eaſier diſcerned: Firſt, becauſe our ſanctification is the work of the Spirit, whoſe part it is (as was ſaid before) to make known unto us the hid things of God; for which cauſe he is called the Spirit of Revelation, &c. Eph. 1.17. Secondly, becauſe our ſanctification is a work within us, wrought in out own hearts; Our juſtification is an act of God without us, God not imputing to us our iniquities; but our ſanctification is an inward work wrought in p. 234a mans own bowels, of which he hath (and cannot but have) a ſenſible feeling in himſelfe.

Obj. But by this reaſon (may ſome ſay) a man may as well know his juſtification as his ſanctification, becauſe we are juſtified by faith, and faith is an inward Grace planted in the heart, as well as any other ſanctifying Grace which ſprings therefrom. And therefore we may know our juſtification by our faith, as well as by our ſanctification.

Anſw. True, ſo farre as we diſcerne our faith, we may thereby diſcerne our juſtification alſo: But this makes for us, not againſt us, Though this withall is to be conſidered, that faith being as the root of all other Graces, is more hidden then they are, as the root of the tree is more hidden in the earth then the body or branches; but this we ſtand not upon: This therefore we would grant that a man may know his juſtification by his faith; but this toucheth not the point in hand. For when we goe about to try our juſtification by our ſanctification, and by qualifications inherent in us, in this way of tryall, faith is excluded, as much as any other ſanctifying Graces be. And the meaning of thoſe that doe oppoſe this way of evidencing by our ſanctification, is to remove all evidence by any thing in our ſelves, whether by faith or by any other Grace, and to urge only the immediate revelation of the Spirit; The ſumme is, that this is a ſafe way of tryall, being laid down unto us by the Lord himſelfe in the Word: And it is a poſſible way, in as much as our ſanctification is more evident then our juſtification, this being an act of God without us as was ſaid before, and that a work within us, which we feele and finde in our own ſoules. Would we then know whether we be of the number of thoſe that are ſaved by the blood of the Covenant? we need not for this aſcend up into heaven, to ſearch the book of Gods election, nor need we to goe down into the lower parts of the earth, for any there to tell us that we are delive…ed thence; but goe down into our own hearts, and if we finde this work of ſanctification there wrought, then what Moſes ſaid of Iſrael, Bleſſed art thou O Iſrael, a people ſaved by the Lord, the ſame may be truly ſaid of us; Our ſalvation is begun, we have the ſeale of it, the earneſt, the firſt fruits, which ſhall at length bring the full poſſeſſion of the whole harveſt: Bleſſed therefore are they p. 235which are undefiled in their way (ſaith David) which walk in the Law of the Lord, Pſal. 119.1. Bleſſed are the pure in heart, Matth. 5.8. Thoſe that have innocent hands, and a pure heart, ſhall ſurely aſcend into the mountaine of the Lord and ſtand in his holy place, Pſal. 24.3, 4. Such as theſe ſhall never be moved or confounded, Pſal. 15. end. But if in our hearts we doe ſtill nouriſh impurity, if we be fleſhly, carnall, ſuch as have not the Spirit, then have we no part nor portion in that ſalvation which the Covenant brings unto Gods people; without holineſſe no man ſhall ſee the Lord, Heb. 12.14. No unrighteous perſon, no uncleane thing ſhall enter into Gods Kingdome, 1 Cor. 6.

Queſt. But how ſhall we diſcern our ſanctification to be right, ſincere, and ſound?

Anſw. 1. By the extent of it: It goes over the whole man, ſoule body and ſpirit, 1 Theſ. 5.23. and therefore compared to leaven: Matth. 13.33. which runnes through the dough till all bee leavened. As corruption had defiled all, ſo Grace ſanctifies all: The minde which was darkneſſe before is now light in the Lord, to know and underſtand the will of God, and to diſcerne things that differ: The judgement made to approve the good which is known, the will to deſire and endeavour after the doing of it: The conſcience is made watchfull, and tender, fearefull to offend: The affections ordered aright to love the things which God loveth, and to hate the things which he hateth: The body is made an inſtrument to execute and doe that which is holy and good: Both body and ſpirit are Gods, ſet to doe the things that pleaſe him, by which he may be glorified: 1 Cor. 6. all that is within us and without, us is imployed to praiſe God.

2. True Sanctification as it doth ſanctifie the whole man, ſo it doth forme the heart to a cloſing with the whole will of God without exception or reſervation: when God writes his Law in our hearts, he writes all his Commandements there, as he wrote all of them before in the Tables of ſtone; and they being all written in the heart, now we love all the Commandements of it, ſaying, as Paul, The Law is holy, and juſt, and good; now his Commandements are not burthenous or grievous, all are equall and right, we love all, embrace all, and labour to practice all; duties of holineſſe towards God, duties of love and righteouſneſſe p. 236towards men, goe hand in hand in the life of a ſanctified Chriſtian: He makes account he hath done but half his duty, if either of theſe be omitted: He counts himſelfe as debtor to God and man to glorifie God, and procure the good of men; and deſires to keep a cleare conſcience towards both, Acts 24.16. It is but falſe ſanctification which neglects either of theſe duties, or any part of them; when we put on a forme of Religion, and yet deale unrighteouſly with men, this is curſed hypocriſie: And when we deale ſquarely with men, but are careleſſe Gallio's in the things of God, this is but a kinde of civill profaneſſe: there is no true ſanctification in one or other of them: True ſanctification cleaves to the whole law, and to all the Commandements of it, ſeeking to doe and fulfill all: ſuch an heart the Lord requires, Deut. 5.29. and ſuch he works, where he works Grace in truth, 2 King. 23.25.

3. True ſanctification will never ſuffer the ſoule to finde reſt and peace, but only in the way which is called holy: A ſanctified ſoule may ſtep aſide into the way which is not good, but it can finde no reſt there; Holineſſe ſtands in a conformity with God: It will not agree with any thing which is contrary to God, or to his will; a godly heart can finde no peace there. As on the one ſide a ſinfull heart may do the thing that is good, but it takes no pleaſure in ſuch things; ſo contrà the ſanctified heart, may by occaſion and by ſtrength of temptation, and prevailing power of inward corruption, be drawn to act amiſſe; but when hee hath done ſo, he finds no reſt in his ſpirit, till he be returned againe into the way of holineſſe which he had turned from. Thus David ſtept aſide, but what peace found he? Peter fell into ſhamefull denyall, but how grieved was he afterward? Thus Paul he confeſſed he did the evill that he would not; but how was he pained at the very heart, till he was rid of that body of ſinne? It was his continuall vexation. As the needle in the compaſſe may by ſhaking be turned from the right point, and from the pole, but it will finde no reſt till it be turned to it againe: So here. When therefore the heart ſinnes and finds reſt in it, and is not labouring to work out the corruption which is within, this is an evill ſign and dangerous; this argues a carnall diſpoſition, and an unſanctified Spirit. But when we are grieved for the evill which is in us, when our ſinne is counted our miſery, making us lament with Paul and ſay O miſerable man p. 237that I am &c. and that not only as it troubles the conſcience, but as it cloggs the Spirit hindring us in well doing; this is a ſign of a ſanctified eſtate, and ſprings from a Spirit of grace.

4. True ſanctification will make us moſt wary and watchfull againſt thoſe ſinnes which doe moſt ſtaine our holy profeſſion and blemiſh the glory of Chriſt, and make us moſt ſtudious of thoſe things in which God is moſt glorified: As Paul ſaid of himſelfe, I can doe nothing againſt the truth, but for the truth; ſo indeed a ſanctified ſoule can doe nothing againſt Gods glory, but all things for his glory. Sanctity devotes a man unto God, he is for God, not for himſelfe, not for the world, he accounts himſelfe that he is Gods. If we live we live for God; whether we eat or drink or labour or reſt, we doe them for God, 1 Cor. 10.31. If we get riches, we grow rich for God, to honour God with our riches, Prov. 3.9. Our whole life is for God, Rom. 14.6. This is a ſanctified diſpoſition, when it is thus with us: And when otherwiſe we eat for our ſelves as Zachary ſpeaks, chap. 7.6. we labour for our ſelves, get riches for our ſelves, not caring how our profeſſion is blemiſhed, and God diſhonoured by our worldly and coveteous converſation; this is from the fleſh, which loves its own, and minds its own things, and not the things of Chriſt.

5. True ſanctification makes a man affect ſociety with thoſe that are holy: Its a good ſigne when the heart doth inwardly cleave to thoſe that excell in grace; eſpecially, when it is for Grace ſake and becauſe of the Grace that is in them. There may be an outward complying with them, and ſome externall ſociety had with them alſo, when yet the heart is not with them; there may be ſome ſutableneſſe of diſpoſition, ſome morall qualifications, in a godly ſoule, which may give content unto a carnall heart; but to love them inwardly, and that not for any other reſpect but for the grace which is in them, this is from a ſutable Spirit of grace working in our ſelves: Thus it was with David, Pſal. 16.3. and Pſal. 119. Come unto mee all yee that feare God &c. and away from me ye wicked, &c.

6. True ſanctification makes us aſpire after communion and fellowſhip with God himſelfe; it loves fellowſhip with the Saints, but reſts not in them, but aſpires higher; nothing will ſatisfie a ſanctified ſoule, but God; yea, it is God which he loves and p. 238ſeeks in his Saints. So it is alſo in the uſe of Ordinances, they are all empty things without God, unleſſe the Lord be there; The Word, Prayer, Sacraments, are but leane and empty things, unleſſe hee enjoy God in them; He is the fat, the marrow, and ſweetneſſe of them all: when God meets the ſoule in any of theſe, it is then ſatisfied as with marrow and fatneſſe; but when he withdrawes and abſents himſelfe, it findes no ſatiety, no relliſh in any thing: The ſoule is empty ſtill, till he fill it, who is the fulneſſe of all things: God only doth fill and ſatisfie the ſoule that is ſanctified; See Ier. 50.4. There you ſhall ſee the children of Iſrael and children of Iudah together comming to Ieruſalem the place of Gods worſhip; but is that all they goe for? No, ſaith the Prophet, they goe ſeeking the Lord their God; they goe to Ieruſalem to worſhip there; but there is a further thing they ſeek for, even God himſelfe; without whom, Ieruſalem, and Temple, and all would be but as a ſolitary cave in a wilderneſſe, if God were not found there; This Gods ſervants finde in frequent experience: Sometimes they finde God ſweetly preſent with them in prayer, Sacrament, or the like, and then they goe away as a man refreſhed with new wine: Sometimes they ſeek him but find him not, as Cant. 5. and then they are like men that faine would eat to the ſatisfying of their hungry ſoule, but they want their appointed food: or like thoſe in the Prophet, they doe eat, but they are not ſatisfied, they have not enough: Whom have I in heaven but thee? ſaith David, Pſal. 73.25. Whom? there are Angels, there are Saints, the Spirits of juſt and perfect men, Hebr. 12. Are all theſe nothing with David? Theſe were in heaven, and are alſo in earth: yet ſaith David, Whom have I in heaven or earth but thee? Theſe are good with God; but not able to ſatisfie a ſanctified ſoule without God: If it were poſſible for ſuch a ſoule to be in heaven it ſelfe, there to enjoy all the glory of it, and communion with all the company of Saints and Angels there, yet if it ſhould not there enjoy God, it would ſay, I finde not him whom my ſoule loveth and longeth for; where is he? I muſt finde him ere my joy can be full. Thus a ſanctified heart aſpires to fellowſhip with, and enjoyment of God himſelfe; It ſtayes not till it come to the top of the ladder where God is; Ordinances are as ſo many ſteps to aſcend up unto him, be only is p. 239the end which the godly heart ſeeks in them; when we reſt in them, not ſeeking or not finding God in them, this is but formality, not true ſanctity: True ſanctity ſtayes not till we can ſay as 1 …oh. 1.3. Verily our fellowſhip is with the Father and with his Son Ieſus Chriſt.

7. True ſanctification makes us exceeding ſenſible of our own wants and weakneſſes in Grace; making us to ſee how farre ſhort we come of that perfection which ſhould be in us: Thus it was with Paul, he ſtrove unto a conformity wi…h Chriſt; but (ſaith he) I have not yet attained unto it: And ſo it was with David, Pſal. 119.5. Oh that my wayes were directed to keep thy ſtatutes! q.d. but alas, how ſhort doe I come of ſuch a courſe? when men are ſo full, and ſo perfect, that they lack nothing, its a ſign that pride, and ſelfe-conceit, and hypocriſie hath filled their heart, rather then true ſanctity; Theſe are proud Phariſes, Hypocrites, Laodiceans, who are indeed poore, and blind, and naked and miſerable, having no truth of Grace in them. Its a true ſaying, He that wants nothing in Grace, hath nothing; others there are which are ever wanting, ever craving & begging, as men that are made up of wants, ſeeing ſuch abundance of corruption in themſelves, that it makes them to abhorre themſelves when they come before God; only this they doe, they are ſtill purging themſelves in that fountaine of Grace, Zach. 13. ſeeking to grow up to full holineſſe in his feare, 2 Cor. 7.1. Theſe are ſanctified ſoules, ſuch Chriſt pronounceth bleſſed; Bleſſed are the poore in Spirit, Bleſſed are theſe that thus hunger and thirſt after righteouſneſſe. Matth. 5.

8. There bee ſundry ſanctified affections and diſpoſitions, which doe ſhew forth true ſanctification were it is: As

Firſt, holy mourning for ſinne, when our ſinne is our chiefeſt ſorrow, as it was in David, Pſal. 51.4.

Secondly, a chuſing of the way of Grace; when godlineſſe and Grace with loſſe accompanying them, are choſen and preferred before riches and treaſures of the world, doing as Moſes who choſe affliction, rather then the treaſures of Aegypt, Heb. 11. and David who ſaid of himſelfe, I have choſen the way of thy precepts, &c. What ever befall us, this is our reſolution, in this way I will live, in this I will die.

Thirdly, a caring and taking thought for the things of Chriſt; Paul that chiefeſt of Saints, had his head full of theſe cares, even p. 240cumbred with them every day: This was from the abundant Grace of God which was in him; thoſe that are after the fleſh, they take thought for the fleſh to fulfill the luſts of it, Rom. 13. but thoſe that are after the ſpirit, they take thought for the things of Chriſt, Phil. 2.

Fourthly, an holy zeale and earneſtneſſe for good, to be active and working for Chriſt, with an holy emulation and contention of Spirit, being provoked thereto not only by the zeale of others, as 2 Cor. 9. but even by their lukewarmneſſe; the leſſe they doe we will doe the more, and ſeek to draw on others by our example; loth that any ſhould bee more forward in evill then wee for good.

By theſe things try we our ſelves, try we our ſanctification; where theſe things are, there is the Spirit of holineſſe; and where they are not in ſome degree more or leſſe, there the Spirit of Grace is not, nor have thoſe (that doe wholly want theſe things before named) any part or portion in any ſaving bleſſing of the Covenant.

Ʋſe 4. For direction unto all Gods people which have given up themſelves by Covenant unto God; Theſe doe many times complaine of the power of their corruptions prevailing againſt them; They ſee ſo much ſinfull uncleaneſſe in themſelves, that it makes them to doubt whether the Spirit of Grace ever had any abiding in them. Now for theſe, here is direction how to get help, that they may become pure, holy, undefiled, and clean from their ſin; Let them look unto the promiſes of this Covenant, which God hath made with his people: Here is a fountaine of Grace opened unto them to waſh in; God hath promiſed, That he will poure clean water upon them, and will cleanſe them from all their filthineſſe, Ezek. 3.25. He hath ſaid, he will waſh away the filthineſſe of the daughters of Zion, that they may be cleane. Are you then Ieprous and unclean in your own eyes? Goe then and waſh ſeven times in theſe waters of Iordan, and ſo your leproſie ſhall depart from you: Goe to God and plead his Covenant and promiſe, and ſay unto God, Lord, thou haſt made promiſes unto thy ſervants, that thou wilt not only forgive the ſinnes of thy people, but that thou wilt ſanctifie them, and make them an holy people unto thee; why then am I ſtill thus corrupt, ſinfull and uncleane? Lord, waſh me, waſh me throughly p. 241till I be cleane from all my ſin. This is our way to get help againſt our corruptions; wee think (for the moſt part) that if we have ſinned, we muſt indeed goe to God for pardon and forgiveneſſe; but we think we muſt work out our ſanctification of our ſelves, by our own watchfulneſſe, reſolutions, vowes and promiſes made unto God: But herein we wrong our ſelves; were there not more help in Gods promiſes which he makes to us, then in our promiſes to him, we might lie in our pollutions for ever; we muſt therefore goe to God for help againſt all our corruptions, ſeeking to him by faith in his Covenant and promiſe, ſaying as Iehoſhaphat, Lord, I am ſo borne downe by the power of my ſinne, that I know not what to doe; only mine eyes are unto thee; doe thou ſubdue mine iniquities, doe thou help me. The whole life of a Chriſtian is a life of faith; the life of juſtification, the life of ſanctification; we live both theſe lives by the faith of the Sonne of God, Gal. 2.20. and therefore we are ſaid to be ſanctified by faith, becauſe by faith we ſeek for, and receive the Spirit of ſanctification which is promiſed unto us. Herein then lies our help. What is the reaſon that after ſo many reſolutions, againſt ſuch or ſuch a ſinne, yet we are overcome againe and againe? It is (in a great part) becauſe we look at the victory againſt them to come as from our ſelves; we think this or that ſhall doe it: but the Apoſtle tells us, that the victory by which we muſt overcome, is our faith, 1 Ioh. 5.4 Reſt upon Gods faithfulneſſe for help and ſtrength againſt ſinne, as well as for forgiveneſſe of ſinne: And then though there be no help on earth, yet we ſhall ſee that there is help in heaven; though none in our ſelves, yet there is in God and in his faithfull Covenant.

Ʋſe 5. To ſtirre up thoſe that doe yet finde themſelves deſtitute of all Grace not able to diſcern the leaſt ſpark of goodneſſe in themſelves; let them (notwithſtanding) conſider what God hath promiſed in his Covenant: He hath therein promiſed a new heart, a new ſpirit, to create us anew in Chriſt Jeſus: He hath promiſed to poure out waters upon the dry ground, Eſay 44.3. where there is no ſap, no moiſture, no goodneſſe, but their moiſture is turned into the drought of Sommer: yet upon ſuch dry grounds, on ſuch dry trees, the waters of the Spirit ſhall be poured out, and they ſhall be made to bring forth fruit. The wilde forreſt of Lebanon ſhall become as Carmell, the Deſart a fruitfill Field; goe p. 242therefore thou poore loſt creature, thou ſinfull ſoule, who never yet to this day hadſt one drop of Grace wrought in thy heart; goe thou to the Throne of Grace, lament thy ſinfull and wicked heart before God, begge this mercy of him, ſay unto him, Lord, thou haſt promiſed to give thy Spirit unto ſuch as aske him of thee. Now Lord give it unto me a poore ſinfull creature; make me, even me alſo a partaker of this bleſſ…ng.

Object. But here perhaps you will ſay, theſe promiſes are made only unto thoſe that are in Covenant with God; but alas, thou art a ſtranger and an alien, and haſt ever ſo been unto this day, thou haſt no part in theſe promiſes.

Anſw. They belong to all that either are in Covenant with God or ever ſhall be; though they be not as yet fulfilled in thee; yet they may be intended unto thee: theſe promiſes may be thine in reſpect of Gods purpoſe of grace and intention, though not as yet in reſpect of actuall performance and execution. To encourage all to ſeek after this bleſſing: Conſider with your ſelves three things.

1. The extent of theſe promiſes; I will poure out my Spirit upon all fleſh, Joel. 2.28. Whoſoever is thirſty, come, and drink of the waters of life freely; yea, turne you (ſaith Chriſt to ſcornfull ſinners) at my correction; and then behold, I will poure out my Spirit upon you: And in Ezek. 36. compare verſe 20. with 25, 26. There you may ſee that thoſe upon whom he promiſeth to poure his Spirit, they were ſuch as had polluted Gods name among the Heathen and made it to be blaſphemed; and yet even to thoſe the Lord promiſeth that (when the time of Grace was come, for mercy to manifeſt it ſelfe in them) upon them hee would poure out his Spirit and cleanſe them from all their uncleanneſſe.

2. Conſider the freeneſſe of theſe promiſes; come and buy without money or money-worth, Iſai. 55.2. drink of the waters of life freely, Apoc. 22.17.

3. Conſider Chriſt forwardneſſe and readineſſe to give to every one that askes; hadſt thou but asked (ſaith Chriſt to the woman in Ioh. 4.20.) I would have given thee the water of life: Mark the place and occaſion of Chriſts words: Chriſt being then weary and thirſty by reaſon of his journey, he askes of the woman a cup of water to drink; no great matter to give, bring but a cup of water; p. 243and being by the well ſide, where was water enough and ready at hand yet ſhe gives it not but ſtands wondering that he being a Iew ſhould aske water of her that was a Samaritane; well ſaith Chriſt, thou denyeſt me a cup of cold water to drink, being weary and thirſty; but hadſt thou asked of me, I would have given thee the water of life: Nay, and did give it unto her, though ſhee denyed him a cup of water out of the well, yet Chriſt gave her the water of life. What would the Lord Ieſus have us to take notice of in this his ſpeech unto her, and her dealing towards him, but that he is more forward to give that water of life (his holy Spirit) to a poore ſinner, then we are to give a cup of common water to a thirſty ſoule? O bleſſed redeemer, who would not come unto thee? Goe therefore thou that haſt denyed the leaſt mercy and kindneſſe to Chriſt in any of his members, though thou haſt thought a cup of water too much for them, yet ſeek grace from him; Aske his Spirit, intreat him to make thy heart new within thee, doe but aske and ſeek, and he will doe more then thou canſt hope or think; plead the promiſe of his Covenant and wait in hope. Thus much for the third benefit.

4. The fourth benefit which God promiſeth unto his in his Covenant is our preſervation in the ſtate of Grace to which we are called: This is a part of his Covenant with us, that he once taking us to be a people unto him in Chriſt, he will never forſake us any more, but keep us in that eſtate for ever: And by this promiſe the Lord takes away that laſt great ſcruple which the ſoule is apt to make in this manner; although (may one think) the Lord hath ſhewed mercy unto me thus farre, that he hath given me hope of the forgiveneſſe of my ſinnes paſt, and hath changed my heart in ſome meaſure, ſo as it is my deſire to do his will; yet for all this I finde ſtill ſuch ſtrong oppoſition againſt mee by enemies within and without, ſo many corruptions within, and temptations from without, that I ſhall never be able to hold out unto the end; but as David ſaid, I ſhall one day periſh by the hand of Saul; ſo thinks the ſoule here in mids of many purſuits by the enemy; I ſhall one day periſh by the hand of Sathan; I ſhall not be able to withſtand him. Now to this feare of our heart, the Lord anſwers by this promiſe and benefit, which he hath Covenanted to make good unto us; he undertakes to keep us in the ſame eſtate of p. 244Grace to which he hath brought us; he tells us, no, yee ſhall never periſh, feare it not; he which hath begun the work will perfect it in us and for us; And as God ſaid unto Iacob, in Gen. 28.15. I am with thee, I will keep thee (ſaith the Lord) I will not forſake thee, till I have performed unto thee all that I have promiſed thee; So he ſaith unto us, I will keep you, till I have perfected towards you all the good pleaſure of my goodneſſe, 2 Theſ. 1.11. I will keep you in my own hand, I will guide you by my councell, and afterward will bring you to glory, Pſal. 73. This bleſſing we have promiſed to us, in Ier. 32.39.40. They ſhall fear me for ever, and I will make an everlaſting Covenant with them that I wil never turn away from them to doe them good, but I will put my feare into their hearts, that they ſhall not depart from me: and in Iſai. 54.8. With everlaſting mercy have I had compaſſion on thee, ſaith the Lord thy Redeemer; For this is unto me as the waters of Noah; for as I have ſworn, that the waters of Noah ſhall no more goe over the earth: ſo have I ſworr, that I would not be angry with thee. The mountaines ſhall remove, and the hills ſhall fall down, but my mercy ſhall not depart from thee, neither ſhall the Covenant of my peace fall away, ſaith the Lord that hath compaſſion on thee. Plentifull is the Scripture in ſuch promiſes as theſe, In Hoſ. 2.19, 20. I will marry thee unto my ſelfe, &c: when the Lord marrieth us to himſelfe, he doth it with a purpoſe to be ours for ever; whom God loves once with this conjugall love, hee loves them for ever unto the end, Ioh. 13.2. And thence it is that thoſe that are truly regenerate and ſanctified, are compared to Mount Sion, which cannot be removed, Pſal. 125.1. And to a tree planted by the river of water, which continually flouriſheth, and withers not, &c. Pſal. 1.3. and to an houſe built upon a Rock, Matth. 7. And hence is that glorious triumph of the Apoſtle, ſetting all contrary power at a defiance; Who ſhall ſeparate us from the love of God? &c. Rom. 8.33. Neither heigth, nor depth, nor things preſent, nor things to come ſhall ever ſeparate us from the love of God, wherewith he hath loved us in Chriſt Jeſus; and in 2 Tim. 4.8. Hence forth is laid up for me a crown of righteouſnes: And thence was that confident ſpeech of the Prophet in Pſal. 73. Thou wilt guide me by thy counſell, and afterward bring me to glory. This benefit the Lord will fulfill unto his people; when he hath begun the work of his Grace, he will finiſh it unto the day of p. 245Chriſt, Phil. 1.6. he will ſhew himſelfe to be both the author and finiſher of our ſalvation, H…b. 12.

Arminians and Papiſts which reach a falling away from Grace, know not the difference between the Covenant of Works and the Covenant of Grace. Their Doctrine of the Apoſtacy of the Saints, that thoſe that are adopted, ſanctified, and planted into Chriſt, may fall away and periſh, is a doctrine contrary to the whole tenour of the Covenant of Grace, injurious unto God, and uncomfortable unto the Saints. It is true that there is a kinde of ſeeming holineſſe which may be loſt, a forme of godlineſſe which may vaniſh and come to nought, Heb. 6.4, 6. & 10.29. Its true alſo that Gods own people called and choſen may much damp & quench the Grace of God which is in them, and may ſhew much infirmity in particular falls, which they are ſubject unto, being ſometimes ſo farre left unto themſelves, as we ſee in David and Solomon, Peter, &c. Acts of grace may be interrupted in them for a ſeaſon, ſenſe of it may be much leſſened, power of it weakned, the degree of it abated: but the habit cannot be utterly loſt, the life of it never goes out; a man may be in a ſwoun, and yet his life be in him ſtill. The certainty of the Saints perſeverance is built upon theſe foundations.

1. God is able to ſtabliſh them, and therefore they ſhall be eſtabliſhed He is able to keep us Iude 24. He is able to make us ſtand, Rom. 16.25. and therefore we ſhall never be removed nor overthrown.

Object. But this is a weak argument to reaſon from Gods power to his will.

Anſw. Then the Apoſtle himſelfe argues weakly, in Rom. 14.4. where ſpeaking of the weak believer, hee ſaith that ſuch an one ſhall bee eſtabliſhed; and how proves he that? becauſe God is able to make him ſtand. This is the Apoſtles Argument: Indeed its true, God will not doe all things which he can doe; he can out of the ſtones and rocks raiſe up children unto Abraham, but he neither doth it nor will doe it: But though God will not doe all things which he can, yet he will doe all things which he hath promiſed to doe. Now this is Gods promiſe (as we have ſeen before) that he will preſerve his people; and therefore if he can doe it, ſurely, he will doe it, becauſe he hath promiſed it. And hence it is that in Ioh. 10.28, 29. Chriſt argues from the power of God, & doth by that argument prove the undoubted ſalvation of thoſe that p. 246believe, namely becauſe God is in power greater then all, and none is able to pull them out of his hand: Indeed till we have a promiſe, there is no arguing from Gods power; no man can groundedly argue that God will out of ſtones raiſe up children to Abraham, becauſe he never promiſed it; but when we have the promiſe, then we may reaſon from his power: And thus did Abraham reaſon, I ſhall have a Sonne (ſaith Abraham) becauſe (though my body bee as good as dead, yet) God is able to doe it. The argument was good, becauſe God had before promiſed to doe it. So in the caſe in hand; God hath ſaid that he will keep us to his heavenly Kingdome; and therefore if he can doe it, he will doe it; he hath engaged all his power and goodneſſe to be for our ſalvation; God is ours, his power is ours to ſtabliſh and ſtrengthen us that we fall not; yea, here are two immutable things to ſupport us; the power and will of God. Theſe two are as the two pillars before Salomons Temple; Jachin and Boaz: Boaz ſignifying (in him is ſtrength) and Iachim (he will ſtabliſh:) theſe two pillars ſtand together to eſtabliſh all thoſe that are ready to fall; if there be ſtrength in him, he would have us to know that he will put it forth for our eſtabliſhment, that we might bee ſupported by his power; his power and will ſtand together to ſupport us.

2. All the gifts of God which accompany ſalvation, are given without repentance, Rom. 11.29. Hoſ. 13.14. God never repents him of the Grace he hath ſhewed to his people that he knew before: Hence is that in 2 Sam. 7.14. when God promiſeth to David, that he would take of his ſeed, and ſet upon his Throne after him, and then ſaith the Lord, I will be his Father, and he ſhall bee my Sonne, and my mercy will I not take away from him, as I took a from Saul; to teach us when hee hath once brought us into the ſtate of Adoption, to be his ſonnes, he will never ceaſe to follow us with Fatherly love, he will never take away his Fatherly mercy from us: adde hereto that in Iſai. 46.3.4. and Mal. 3.6.

3. It would ſhake the foundation of Gods election, if thoſe that are once ſanctified ſhould fall away and periſh; for thoſe onelyonly whom he knew before, thoſe onelyonly doth he ſanctifie: If he hath in mercy drawn us unto himſelfe, its a ſign he hath loved us from everlaſting, Ier. 31.3. our calling and ſanctification is according, to his purpoſe, Rom. 8.28.30. 2 Tim. 1.9. Thoſe that are ſanctified, p. 247juſtified and called, are all firſt choſen: And thence faith is called the faith of Gods elect, Tit. 1. and thoſe that are ſanctified are ſaid to be choſen unto it, Eph. 1.3, 4. And why are theſe things ſaid to flow from Gods election, but that we knowing that that foundation of Gods election remaineth ſure, we might know that our ſtate in Grace is ſure alſo, as being built on that foundation which cannot be moved? And this doth our bleſſed Saviour make good in that ſpeech of his in Matth. 24. where ſpeaking of the ſtrong deluſions and deceits which many ſhould be deceived with, he ſaith, that thoſe deceivers ſhall ſhew forth ſuch ſignes and wonders as if it were poſſible, ſhould deceive the very Elect: If it were poſſible, but that they cannot doe, the Elect cannot periſh.

4. It would fruſtrate the vertue and efficacy of the mediation and interceſſion of the Lord Ieſus, who not onelyonly once offred up himſelfe, as a ſacrifice for us, but appeares for ever at the right hand of the Father to make interceſſion for us, Rom. 8.34. That prayer of his Ioh. 17. which he made for us when he was here upon earth, was and is a teſtification of the care he hath of us now in heaven: He then prayed, Father keep them in thy name; and the ſame doth he for us now: He is not changed, he is yeſterday and to day and the ſame for ever; he is our faithfull High-Prieſt, who beares our names upon his breaſt in the holy place he is now entred into, Exod. 28.29. preſenting us with his heartieſt affection unto his Father, he having ſet us a ſeale upon his heart, and carrying us in his boſome, and loving us with his boſome love. This comfort Chriſt gave unto Peter; I have prayed for thee (ſaith Chriſt) that thy faith faile not, Luke 22.32. And look what Chriſt prayed for in the behalfe of Peter and the reſt of his Diſciples, the ſame prayer he makes for all thoſe that believe in him through their word, Joh. 17.20. And if Chriſt make ſuch interceſſion for us, we know that he is alwayes heard and accepted by the Father, Joh. 11. It is not poſſible that thoſe for whom he intercedes, ſhould periſh.

5. If there were falling away from Grace, then it muſt come either by Gods departing from us, or by our departing from him: But neither of theſe ſhall do it; neither will God depart from us, not ſhall we (when once effectually called) depart any more from him Jer. 32.40. He will not forſake his people, 1 Sam. 12.22. Nor p. 248will they goe away from him, Joh. 6.68. Lord whether ſhall we goe? thou haſt the fountaine of life and bleſſedneſſe in thee; whether ſhould we goe to forſake thee?

Object. But Adam who had perfect holineſſe in him, and had more grace then we have, did fall; therefore we which have leſſe grace then he, may fall much more.

Anſw. It followes not; becauſe Adam and we are to be conſidered under different Covenants: Adam was under the Covenant of works; thoſe that are regenerate, are under a Covenant of Grace; He was therefore left to himſelfe to work either in one kinde or other, well or ill, as he would himſelfe; but now we are under a Covenant of Grace, and are kept by the power of God through faith unto ſalvation, 1 Pet. 1.5. he had no promiſe of being kept as we have; He had that which we have not, Poſſe ſi vellet, he had power to have ſtood, but abuſed his will; we have that which he had not, we have will, but we want power; but though we want power of our own, yet we are kept by the power of God.

Object. But we have no promiſe of being kept in the ſtate of Grace, but onelyonly ſo farre as wee are not wanting to our ſelves, &c.

Anſw. 1. If ſo, no fleſh ſhould bee ſaved; for who is not wanting to himſelfe more or leſſe? Are thoſe that plead thus, ſo watchfull and diligent never to be wanting to themſelves? I ſuppoſe they dare not for ſhame once affirm it; and yet I believe, they will not therefore ſay, that becauſe of ſuch want, they are fallen from Grace.

2. If this were all that God promiſed unto us now under Grace, then I demand, what have we promiſed to us more then was promiſed to Adam? for ſurely if Adam had not been wanting to himſelfe, he ſhould have continued ſtill in that holy eſtate; And if the Lord ſhould now promiſe us no more, what grace is ſhewed to us more then to him? where is the Grace of the ſecond Covenant above the firſt?

3. The Lord hath promiſed this alſo, that we ſhall never be ſo farre wanting to our ſelves, as wholly to turn away from him, Ier. 32.40. He puts into the hearts of his people an holy feare of departing away from him; they feare to be deprived, Heb. 4.1. This feare makes them pray, knit my heart unto thee, and to reſolve p. 249with David, It is good for me to draw nigh unto God, Pſal. 73. And thus in Ier. 32.39. I will give them one heart that they ſhall feare me for ever. This fearing him for ever makes Gods children for ever to cleave to him, ſo as though they may have their particular ſlips and failings, yet they can no more ceaſe to feare God, and to cleave unto him, then this promiſe of God can faile, wherein hee hath ſaid, I will give them an heart to feare me for ever. At what time they ceaſe to feare God, at the ſame time, this promiſe of God failes and comes to nought.

Object. But theſe promiſes which doe ſound as if they were abſolute, are to be expounded by other promiſes which are expreſſed conditionally, if yee continue, Coloſ. 1. if yee faint not, Galat. 6.

Anſw. 1. Theſe conditionall expreſſions are added, not to weaken the force of thoſe abſolute promiſes before named, as if one ſort of promiſes did croſſe another, and were to weaken our confidence in them: but there are two other cauſes of adding theſe conditions. One is this: Namely, becauſe the Apoſtle in writing to viſible Churches, hee knew that in all ſuch Churches there were ſome, that though they made as faire profeſſion as the reſt, yet they would in time diſcover ſome unſoundneſſe at heart; for their ſakes therefore the Apoſtle addes theſe (Ifs) as if hee ſhould ſay, if yee be truly grounded on Chriſt and ſo continue, then ſhall yee be preſented blameleſſe, &c. Col. 1.22, 23. but this doth nothing at all tend to weaken the aſſurance of thoſe that are truly called and ſanctified. The other is this; Theſe conditionall expreſſions have in them the force of a ſecret warning and quickning exhortation for every one that ſtandeth or thinks that he ſtandeth to take heed leſt he fall; and ſo in ſtead of weakning our confidence, they make us to ſtand more cautelouſly and ſure.

2. It is a ſweet and uſefull conſideration obſerved by that learned Lawyer, and active. Inſtrument in the Cauſe of Gods truth, that in the comparing and compounding of theſe conditionall promiſes with the abſolute, we muſt place conditionall in the firſt rank, and then abſolute in the ſecond: Set the former as the major Propoſition, the later as the minor; as thus. If yee continue, yee ſhall be ſaved: here is the conditionall promiſe in the major; then followes; But yee ſhall continue, yee ſhall never depart from p. 250me; Here is the abſolute promiſe in the Minor; whence followes the concluſion of aſſurance in the conſcience of the believer, I ſhall be ſaved. The inverting of this order, breeds the diſturbance and confuſion, when they ſet the conditionall after the abſolute.

Object. We grant (ſaith the Jeſuite) we may be aſſured, that God will hold his promiſe; but no man can aſſure himſelfe of the uſe of his particular will.

Anſw. Then belike the Grace of God and efficacy of it muſt depend wholly upon the will of man: So that where the Apoſtle ſaith, It is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy; we muſt now change the Text, and ſay, It is in man that willeth, and not in God that ſheweth mercy.

Object. But to what end are thoſe caveats and warnings given, to take heed of falling away from the Grace of God, if ſo be that thoſe which are under Grace cannot fall from Grace?

Anſw. They ſerve to keep the Saints more watchfull, by which watchfulneſſe they are helped to ſtand more firmely: They are thereby admoniſhed of their owne infirmity, and made more carefull to reſt on Chriſt, by whom they are preſerved: 2. They ſerve alſo to leave all Hypocrites and Apoſtates without excuſe, they being warned of the danger, but they would not take heed.

Object. But this Doctrine of Perſeverance is a Doctrine of ſecurity, tending to make men careleſſe, when they know they cannot fall nor periſh.

Anſw. It doth indeed breed an holy ſecurity, that knowing theſe promiſes which the Lord hath made unto us, thus to keep us for ever unto himſelfe, now we may ſay as the holy Prophet, I will even lay me down and ſleep in peace, for the Lord ſuſtaineth me: And though Legions of Divells beſet me round about, yet I will truſt in this, The Lord is my life and ſalvation; of whom ſhould I be afraid? he will deliver me from every evill work, and preſerve me blameleſſe to his heavenly Kingdome. This holy peace and bleſſed ſecurity doth indeed flow from the doctrine delivered, but not that ſinfull and carnall ſecurity which theſe men meane: Look into the Saints who have felt moſt aſſurance hereof in themſelves, and ſee whether it wrought any ſuch effect in them; David ſaith, Thou p. 251wilt guide me by thy counſell, and afterward wilt bring me to glory, Pſal. 73. But did this his aſſurance make him carnally ſecure? did he now conclude with himſelfe, I may now take mine own liberty, and live as I liſt? No ſuch thought entred into his heart, but the contrary; it is good for me to draw nigh unto God: It made him to love God more, and to cleave unto him in his inward affection, and to make God the portion of his ſoule for ever. And ſo the Apoſtle; who more aſſured then Paul? Rom. 8. yet who ever more watchfull and more zealous for Chriſt? Certainly, they know not what this aſſurance is, which think this to bee the fruit of it, to make us carnally ſecure and careleſſe of well doing.

Queſt. If the Lord will thus ſtabliſh and keep his Saints from falling, how and by what meanes doth he effect it, and bring it to paſſe?

Anſw. Here are two things concurring: Firſt, an inward principle and work of faith wrought in us, inherent and abiding within us: Secondly, an externall aſſiſting power of God upholding and ſtrengthening that weak faith which is in us, and treading down our enemies under our feet: Both theſe are joyned together in that one ſaying of the Apoſtle, 1 Pet. 1.5. Wee are kept by the power of God through faith unto ſalvation: Here is ſaith within us, and the power of God without us, both united and working together to keep us unto ſalvation. Faith makes us ſee wherein our ſtrength lyeth, not in our ſelves, but in God through Chriſt; being then ſenſible of our own infirmity and weakneſſe, faith flies unto this power of God to be kept by him: Faith ſpeaks in the heart of a Chriſtian as Jehoſhaphat did 2 Chron. 20. Lord I know not what to doe, I am not able to ſtand againſt all this multitude of enemies which beſet my ſoule on evey ſide, but mine eyes are towards thee, I reſt on thee, 2 Chron. 14. And then the ſoule thus looking unto God by the eye of faith, and reſting upon his power; now the power of God comes in for our help, ſo as faith ſtands ſtill to ſee and behold the ſalvation of God; And hereto agrees that of the Prophet Iſai. 26.3. The Lord keeps in perfect peace the minde which is ſtaid on him: We ſtay upon him by faith, and he keeps us in peace and ſafety by his power; And to the ſame purpoſe is that in Epheſ. 6. where we are exhorted to ſtand faſt in p. 252the power of his might; we muſt have recourſe unto the power of his might by faith, and then we ſhall ſtand faſt, and never be moved; Now as wee have ſeen that the Lord will preſerve his people in the ſtate of Grace to which he hath called them, ſo let us conſider what grace is herein ſhewed unto us from God, and what benefit comes thereby unto our ſelves.

Here is Grace from God; For by Grace we ſtand; were we left unto our ſelves, we ſhould ſoone doe as our firſt Father did; There is naturally the ſame revoking Spirit in us, as was in him; an aptneſſe and inclination of heart, ready to depart away, Jer. 5.23. Heb. 3.12. loving to wander, Jer. 14.10. we have alſo the ſame Enemy, the ſame Tempter to draw us, with like temptations from our communion with God, Luk. 22.41. And in thoſe that are not preſerved by Grace, theſe things (corruption within, and temptation without) doe prevaile ſo farre, as to turn back many who ſeemed to begin in the Spirit, to cauſe them to make an end in the fleſh: They turning back againe after their waſhing, to the wallowing in the mire.2 Pet. 2.19.2 Pet 2:19 Its Grace therefore whereby we ſtand, elſe we ſhould fall as well as they.

And a ſingular benefit it is, conſidering that without this one, all the former bleſſings, to have God to be a God in Covenant with us, to have our ſinnes forgiven, to have our natures renewed and ſanctified, all theſe (I ſay) were evacuated and made as nothing, if this one bleſſing of perſeverance were wanting; for then we might loſe our intereſt in God againe, we might come againe under the guilt of ſinne, &c. and what benefit then of all this, that ſometime we had God for our God? we had our ſinne forgiven, but now all this is diſanulled; we have loſt God againe, and are now enſnared againe in the ſnare of our ſinnes: It is therefore no leſſe bleſſing to be kept in a ſtate of Grace, then to be brought into it. And then, conſider alſo the danger of Apoſtacy that the end of ſuch is worſe then was their beginning, 2 Pet. 2. though their beginning was naught, ſinfull, and miſerable, yet their end is worſe: And it had been better for them never to have known the way of righteouſneſſe, then when they have known it, to turn from it: Such ſhall receive the ſorer vengeance, Heb. 10.29. The greater the danger is of falling back, the greater is the bleſſing in being preſerved in the grace in which we ſtand.

p. 253Ʋſe 1. This ſerves for endleſſe comfort unto all the Saints of God. Temporary bleſſings yeeld temporary refreſhings; but this benefit of perſeverance aſſures us of good things more abiding and eternall, in the conſideration whereof we ſhould be comforted with endleſſe comfort, everlaſting joy ſhould be upon our heads, Eſay 35.10. Be our enemies, never ſo ſtrong and mighty, our infirmities never ſo many, yet ſhall neither their ſtrength, nor our weakneſſes expoſe us to their will, but we ſhall be kept ſafe unto ſalvation by a divine power which is above all and over all; The Lyons may roare at us, but they ſhall not teare us in pieces; Pharaoh may purſue us with his Chariots and horſemen; but wait awhile and we ſhall ſee the Lord fight for Iſrael againſt the Aegyptians; wee ſhall ſee the ſalvation of God. In Joh. 17.13. when Chriſt was there praying to his Father in the behalfe of his Diſciples (which prayer he uttered before them in their preſence and audience) marke what he did aime at in it, which was that they might have his joy fulfilled in themſelves: Hee was commending them by prayer unto his Father, that he would keep them in his name, and preſerve them from evill; that none of them might be loſt. And this he did, that they knowing how Chriſt the beloved Sonne interceded with the Father for them, might be filled with comfort, as knowing that his petitions put up for them could not poſſibly return in vaine. This makes our joy a full joy, that we are not only brought into a ſtate of Grace, to have God for our God, and to have our ſinnes forgiven &c. but we ſhall be …ept in this eſtate for ever. Though we be not yet exempted from falling into ſinne through manifold infirmities, yet we are ſure we have a God which will pardon our ſins: Though we be weak, yet when we are ready to fall, the Lord will either put under his hand and prevent us that we fall not; or if he ſuffer us to fall, yet he will raiſe us up againe; we ſhall not ſo fall as to riſe no more: In the midſt of all our infirmities, we may ſay with the Church, in Micah 7.8. Rejoyce not againſt me O mine enemy, though I fall I ſhall riſe againe. Let not Gods people bee dejected over much, to walk uncomfortably becauſe of their infirmities. Bee comforted againſt them by this conſolation of God; he hath made a Covenant with you, that he will never forſake you: If it hath pleaſed him once to make you his people, p. 254he will caſt you off no more, 1 Sam. 12. Thou that complaineſt and walkeſt heavily becauſe of thy ſinfull corruptions which burthen thee and preſſe thee down, tell me, Let me ask and let thy heart make anſwer within thee, doe thy corruptions and failings make thee leſſe to eſteeme of Chriſt, or doe they make Chriſt more precious unto thee? If thy corruptions get within thy heart, and make any thing more deare and precious to thee then Chriſt is, this is dangerous; but if by the ſence of thy corruption, thou art made to draw nearer unto Chriſt, to eſteem more of him, to cling faſter unto him, ſuch infirmity may ſerve to humble thee, but it ſhall never deſtroy thee: Though thou be weak, yet his Grace is ſufficient for thee, ſufficient to pardon thy failings, ſufficient alſo to keep thee that neither gates of hell, nor ſinne, nor death ſhall ever prevaile againſt thee: Commit thy ſoule therefore in well-doing to thy faithfull Creator, who hath created thee anew in Chriſt Ieſus, and know that as hee is able to keep, ſo hee will keep that which is committed unto him againſt that day.

Vſe 2. This may ſerve alſo for councell and direction unto all Gods faithfull ones, to take heed of ſelfe confidence and thinking to ſtand by their own ſtrength: know wherein your ſtrength lyeth; it is not in your ſelves; In his own might ſhall no man be ſtrong, 1 Sam. 2.9. but your ſtrength and ſafety lies in this Covenant of peace, which the Lord hath made with you; he keeps the feet of his Saints, 1 Sam. 2.9. he preſerves the ſoules of his Saints, Pſal. 97. & 34. So as none that truſt in him ſhall periſh. It is with us as it was with Sampſon, all men wondred wherein his great ſtrength ſhould lie; but it was neither in his haire, nor in his limbs, but in the Covenant of his God; whiles hee kept his Covenant with God, God was with him, and by his power aſſiſting, and ſtrengthening, he made heaps upon heaps, and ſlew thouſands of the Philiſtimes; but when he had broken the Covenant of his Nazar…ſhip and ſo had cauſed the Lord to depart from him, then Sampſon became weak as another man; whiles we cleave to our Covenant and keep the Lord with us, then are we ſtrong and doe valiantly; but when we truſt in our ſelves and withdraw our ſelves from God who is our ſtrength, then we are weak and are overcome. There is nothing which makes a readier p. 255way for the falls of Gods children, then this, that they grow to confidence in themſelves and in that Grace which they have received: They think as Samſon, they will rouſe up and ſhake themſelves, and then they think to doe as at other times; but when the Lord ſees this diſtemper growing upon us, then he lets us take a knock or two, to heale this evill in us, and to make us know that our way to be ſtrong is to be weak; weak in our ſelves, that we may bee ſtrong in the power of his might. And indeed when we are thus weak, then are we ſtrong, 2 Cor. 12.9. And contrà, when we are ſtrong, then are we weak, bereft of the power of God, which is our ſtay and ſtrength. And therefore let us learn of the Prophet to ſay, In the Lord I have righteouſneſſe and ſtrength, Iſai. 45. know how unable we are of our ſelves to doe any thing, ſo much as to think a good thought 2 Cor. 3. but are made able to do all things by the power Chriſt ſtrengthening us, Phil. 4.13. And therefore whatſoever we have to doe, look we up unto his help, to work all our works for us, whether we be to meditate, to ſpeak or to do any thing, which might bee pleaſing unto him, rely upon him for help, make him our ſtrength, as well as our redeemer, Pſal. 19. verſ. laſt.

Vſe 3. For exhortation unto all, to labour for a ſtate in Grace, to get within this Covenant of Grace, get our ſouls indued with ſuch truth of Grace as may aſſure us of our abiding in it for ever. True Grace is of an abiding nature: It is a treaſure that will never faile; Its that part which can never be taken from us, Luk. 10. All the things of the world are fading and periſhing. Riches take their wings as an Eagle and flye away, Prov. 23. or elſe they are made a prey and ſpoyle by the enemy, as the Sabaeans and Caldaeans did of the goods of Job. Had we Solomons Treaſures, who made ſilver as ſtones in Ieruſalem; yet we muſt goe naked out of the world, and take nothing away with us. But Grace is a durable and an everlaſting poſſeſſion; It never failes, if we live, it lives with us; if we die, it will not leave us nor forſake us. One graine of true ſanctifying Grace, though it be but as a graine of muſtard ſeed, is more worth then the riches and treaſures of a Kingdome; you that want it, …eek it as your life; you that have it, keep it as you would keep your ſoule; Let both take heed of being deceived with ſhews and ſhadows of Grace in ſtead of truth: All is not p. 256gold that gliſters; every one which makes a ſhew, and carries out in his profeſſion a forme of godlineſſe, hath not the truth and power of it in his heart: Theſe ſhadows will vaniſh and come to nothing; it is the ſubſtance only which remaines. Let us take heed we be not deceived; in nothing is a miſtake ſo dangerous, as in this matter in hand. Seeming ſhews and ſhadows of Grace, will end in reall miſery; whereas truth and ſoundneſſe of Grace will bring to a weight of glory.

We here in theſe parts, where Religion hath a name, and profaneſſe is diſcountenanced by all, we (I ſay) had moſt need to look to our ſelves: It is to be feared that many an one, which now makes a good profeſſion before men, yet if the ſtate of things and times ſhould change, would quickly be turned into other men. Thoſe that now ſeeme to live, and to bee for Chriſt, for Religion, for Goſpel, and for Ordinances, would then turn to be either enemies or Neuters, and ſhew themſelves to be hollow-hearted and double-minded, unſtable in the way which now they walk in: And there be divers ſorts of theſe. As

1. Some reſt in outward Reformation of groſſe ſins, they make cleane the outſide of the cup, that they may ſeeme cleane before men; but they harbour many corrupt luſts within, which they doe not ſeek to caſt forth: Into ſuch the unclean Spirit, though he ſeem to be diſpoſſed, will return again.

2. Some take up a profeſſion of Religion for carnall ends, following Chriſt for loaves, Joh. 6.26. becomming Diſciples becauſe they look to riſe and come to preferment by Chriſt: Iudas would never have cleaved to Chriſt but that he hoped for ſome advantage by him; and what came of it in the end? when he ſaw that his hope failed him, then he falls off, and takes part with the High-Prieſt againſt Chriſt. When men doe thus take up a profeſſion of Religion for gaine, for credit, for outward reſpects in the world; a croſſe day will come which will blaſt their hopes in theſe things; God will on purpoſe croſſe the hopes of ſuch men that they might thereby be diſcovered & made known. He will have both approved and not approved to be known, 1 Cor. 11. and when this unlooked-for-event falls out, then as they ſee their hopes to faile them, ſo other men ſhall ſee their Religion and profeſſion to faile with them. This aſſumed body of Religion not being animated and p. 257quickned with life, and vigour of Spirit within, will at length be laid down when they have made uſe of it for a ſeaſon to ſerve their turn.

3. Some profeſſe the feare of God, and yet carry in them an heart eſtranged from ſuch as are moſt faithfull and upright in their walking before God, like Cain that would come and ſacrifice as well as Abel, and yet nouriſh grudge in heart againſt Abel; one Altar ſhall ſerve them both to ſacrifice on, but they have not one heart in them, nor one way to walk in. There will be a day which will declare and make manifeſt what is in them.

4. Some will doe as thoſe in Iſai. 58.2. and in Ezek. 33. They will come as Gods people uſe to come, as if they would ſeek after Ordinances of righteouſneſſe, and would know the way of truth; but yet when the Word toucheth their ſore, and comes to the quick to meddle with that which they have hid under their tongue, then they begin to miſlike and to murmure againſt Moſes and to finde fault with him that rebuketh them: So long as the word ſpeaks pleaſing things, they like it well, but when (like ſalt) it begins to bite, then they put it from them: Such as theſe often have the word in their eares (they will heare it) and in their tongue (they will talke of it) and in their fore-heads, (make a profeſſion of it) and it ſhall be written on the poſts of their doors (they keeping a courſe of family duties) that all men may think the beſt of them; but it is not in their heart to love it, it is not written in the inward parts; and not being there, there is nothing within to maintaine the life of Grace. The oyle that ſhould feed the lamp is wanting, and therefore the light of ſuch will at length goe out, and end in darkneſſe.

5. Some attaine unto great gifts in knowledge, utterance, ability in prayer, (&c.) but withall they grow high-minded and conceited by meanes of them, and are pufft up, thinking themſelves more excellent then their neighbours, that they are not as other men. Theſe ſwelling walls will not ſtand long; theſe that are ſo pufft up with a fleſhly minde; the Apoſtle ſaith of them, that they hold not the head Chriſt, Coloſ. 2.18, 19. And if they hold not the head, they are but unſound members of the body; if they receive not life and quickning from the head, they will die and wither. Let us look to our ſelves, that we be none of theſe. p. 258Theſe may be written in Jeruſalem, Iſai. 4.3. they may ſubſcribe with their hand and name themſelves by the name of Iſrael, Iſai. 44.5. but they are not written in heaven, nor ſhall they enter into the land of Iſrael, Ezeck. 13.9. Theſe want that Grace which accompanies ſalvation: Reſt we not in theſe things, but ſeek after truth of heart, labour for that Grace which will laſt and hold out. Get an humble, meek, upright frame of Spirit; Let our hearts be knit unto Chriſt more then the rewards of Chriſt. Inſtead of that fulneſſe with our own gifts, get a ſence and feeling of our own wants and weakneſſes, and come to him that hath all fulneſſe dwelling in him, that out of his fulneſſe we may receive. Such an humble, thirſting and impotent creature, ſenſible of its own unſufficiency, yet lying daily at the beautifull gate of mercy to receive ſome gift of Grace from him whoſe glory fills his temple, ſhall ſtand and continue to the end, till they receive the end of their faith and hope, the ſalvation of their ſoule; when thouſands fall at their ſide, and ten thouſands at their right hand, yet ſhall they ſtand upright, they ſhall never fall, 2 Pet. 1. This abiding Grace let us every one labour for; ſeek it as ſilver; call, cry for it, digge deep, and ſearch for it as for Treaſures, Prov. 2. Bleſſed is he that findeth it, bleſſed now and bleſſed for ever.

Thus much of the fourth benefit, and ſo alſo of all the ſpirituall bleſſings of the Covenant.

2. It followes now to ſpeak of the temporary, which concern the good things of this preſent life. Concerning which kind of promiſes, the Lord is not wanting in making his goodneſſe known towards his people in full meaſure. The Lord knowing how apt we are to have our minds taken up with carefull thoughts about them, and knowing alſo that we cannot (in ordinary courſe) bee without them he hath therfore made known unto us his care which he hath over us, that he will provide for us whatſoever is needfull and convenient for us, to the end that we knowing his promiſes concerning theſe things, we might by faith reſt upon his faithfulneſſe, and might be free in our minds from all vexing diſtracting cares, ſerving him chearefully in our places according to his will, looking to him for ſupply of all ſuch things as we ſtand in need of. And concerning theſe kind of bleſſings, we may obſerve how the Lord hath made us ſome generall promiſes of all good things, ſo p. 259as we ſhall want nothing that is good, Pſal. 34.10. & 84.11. The want of ſome one thing needfull, might more diſquiet us, then the poſſeſſion of many things could cheare us. And therefore he hath promiſed to give us all things: And beſides theſe generall promiſes, he hath alſo given us promiſes of many particular bleſſings; as of length of dayes, Deut. 5.3. & 25.15. & 30.20. Prov. 3.16. of protection, Gen. 15. Prov. 6.1. ult. Pſal. 84.11. Zach. 2. of health and freedome from the diſeaſes of Aegypt, Exod. 15.26. & 23.25. Deut. 7.15. and many other of like kinde which I paſſe by; OnelyOnly one kinde or ſort of them I mean to inſiſt upon a little; thoſe I meane, which concern our ſuſtenance and comfortable proviſion of neceſſaries for life; as food convenient and cloathing convenient, &c. bread to eat, and clothes to put on, as Jacob ſpeaks Gen. 28. Theſe the Lord hath promiſed that he will miniſter unto his Covenanted people; Theſe promiſes we have laid down, Levit. 26.3. to 14. Deut. 28.2. to 15. Pſal. 112.2.3. & 132.15. Iſai. 33.15, 16. Jerem. 31.12. Ezek. 36.30. Matth. 6.33. 2 Cor. 9.8. 1 Tim. 4.8.

I mention the more of theſe, that we ſeeing ſo many and large promiſes made unto us, we might be encouraged the rather to believe & reſt upon the faithfulneſſe of him that hath promiſed. If the Lord ſhould have ſpoken but once unto us in the whole Scripture, concerning theſe things, we ſhould not have needed to doubt of his word. But when hee is pleaſed ſo often to repeat his promiſes over and over, againe and againe, ſo often telling us that he will not be wanting to us in theſe things, it is too much incredulity in us, if after all theſe we believe him not, and caſt not our care upon him. Eſpecially conſidering how the Lord himſelfe reckoneth theſe promiſes a part of his Covenant which he hath made with his people. Note that in Deut. 8.8. the Lord thy God gives thee power to get ſubſtance, to eſtabliſh his Covenant which he made with thy Fathers, &c. God doth herein fulfill his Covenant with us, when he gives us ſuch ſuſtance as pertaines to the comfort of this life; and ſo in Levit. 26.5, 6. &c. I will cauſe the land to yeeld her encreaſe, and your threſhing ſhall reach unto the vintage, &c. And why will the Lord doe this unto them? He tells them in the ninth verſe following, ſc. I will eſtabliſh my Covenant with you, that is, I will therein performe and make good my Covenant, &c. Pſal. 111.5. He hath given meat (or a portion) to p. 260his people; what moves him thereto? Even his Covenant: He is ever mindfull of his Covenant; the like we have in Ezek. 34.25, 27. In all which we ſee how the Lord reckons this as apart of his Covenant in which he hath bound himſelfe unto his people, even to give unto them ſuch things as they ſtand in need of for this preſent life.

And becauſe it is the duty of Gods people to live by faith, as well concerning thoſe things that pertaine to this preſent life, as thoſe which concern the life to come, to the end therefore that we may with more aſſured confidence reſt upon the faithfulneſſe of God in theſe things, Let us help our faith by theſe conſiderations following.

1. Look at the fulneſſe and bounty of our God, he hath a full hand a rich treaſure, full of all good things; there is no end of his riches; he is able to make us abound unto all ſufficiency, 2 Cor. 9. and is moſt liberall and free-hearted, aboundant in goodneſſe, bountifull, not ſparing and cloſe-handed, but ready to communicate to every one that ſtands in need.

2. As he is bountifull, ſo he is alſo kind and loving to his people; he loves the proſperity and welfare of his ſervants: It delighteth him to ſee it go well with them; he is tender-hearted towards them, pittying their wants, ſenſible of their ſorrows and neceſſities.

3. He hath already given us greater things then theſe, he hath given to us his Son, his Spirit, himſelfe; how ſhall he not then give unto us theſe leſſer things? Rom. 8.32.

4. Chriſt hath purchaſed them for us, he hath given a full price for them; hee emptyed himſelfe, and became poore to make us rich.

5. Our bodies are the members of Chriſt, and temples for the Spirit to dwell in, and therefore not only the love which he beares unto us, but that love which he beares unto Chriſt, may aſſure us that he will for his ſake give us that which is convenient, becauſe we are members of his body.

6. It is not for the honour of Chriſts Kingdom that thoſe which are his ſubjects ſhould be expoſed to wants in needfull things. If he ſhould leave them deſtitute, the ſorrow might lie upon them, but the diſhonour would redound unto Chriſt, as if he ſought not p. 261or cared not for the welfare of his people. And thence it is that in Ezek. 24.29. & 36.30. when hee promiſes unto them the encreaſe of the field and ſuch other outward bleſſings, hee tells them that he will thereby take away from them the reproach of the Heathen, they ſhould henceforth beare the reproach of the Heathen no more, and in Deut. 28.12, 13. It is an honour which God puts upon his people in the ſight of other Nations, that hee makes them able to lend unto others, makes them the head, and others the taile &c. ſets up his own above, and the other beneath.

7. God is in Covenant with our whole man; he is the God of our body, as well as ſoule and ſpirit; we are wholly his, he hath taken us wholly to be his own; and therefore even as our Saviour Chriſt in Matth. 22. doth hereby prove the reſurrection of Abrahams body, becauſe God was in Covenant with Abraham, he was the God of Abraham, of whole Abraham, body as well as ſoule, and therefore God being the God of the living and not of the dead, Abrahams body muſt live and riſe againe; ſo by the ſame argument, we may gather aſſurance that God will provide for our outward man, becauſe he is the God of the whole man, he is a God to us, not only to pardon our ſinnes, to ſanctifie and ſave our ſoules, but he is the God of our bodies alſo, to feed and to cloth them, to miniſter to them ſuch things as are convenient for them. And hence is that in 1 Cor. 6.13. as our body is for the Lord to ſerve and glorifie him, ſo is the Lord alſo for the body to redeem it, to nouriſh it, to glorifie it.

8. The Lord knowes how many diſcouragements we meet with here to diſhearten us in his ſervice: And therefore he caſts in theſe outward bleſſings as encouragements to provoke us to ſerve him with more willingneſſe, and cheerefulneſſe of Spirit: As Hezekiah cauſed the Levites to have proviſion brought in unto them that they might be encouraged in the ſervice of the Lord, 2 Chron. 31.4. ſo will the Lord doe much more, hee will have his ſervants to know, that they ſhall not ſerve him for nought, Iob 1. not ſo much as to ſhut a doore in his houſe in vaine, Mal. 1.

9. The Lord hath commanded ſuch duties unto his ſervants as they cannot performe without a ſupply in theſe outward things, p. 262works of love, mercy, kindneſſe, helpfulneſſe one to another; yea, he would have us to abound in theſe things, and (as examples) to goe before all other people. And therefore he will alſo furniſh us with ſufficiency, that we may be compleat unto every good work. He will not ſend on a meſſage and cut off the feet of him whom he ſends, Prov. 26.6.

10. The Lord looks for ſervice from our outward man, give up your body as an holy living Sacrifice unto God, Rom. 12.1. Glorifie God in your bodies and ſpirits, for they are God's, ſaith Paul, 1 Cor. 6. but he will not reap where he hath not ſown, nor look to gather where he hath not ſcattered; he will ſuſtaine us, if he look for ſervice from us.

11. We are Gods houſhold and family, and therefore hee will provide for his own: If he have charged us to provide for our own, 1 Tim. 5.8. he will not he cannot be wanting to his: If he feed the Ravens, Job. 39.3. and cloath the Lilies, Matth. 6.26. he will not ſuffer his children to want bread.

12. By giving us theſe outward things, the Lord would nouriſh our faith in the hope of things ſpirituall and heavenly; for when we ſee his care over us in theſe leſſer things, it may aſſure us, that he will not neglect us in thoſe that are of greater moment. The outward bleſſings which God gave unto Iſrael, were not outward bleſſings alone, but pledges and tokens of better things; he gave them bread from heaven, and it was an outward bodily food, but not that only; but it was a pledge to them of the true bread from heaven; he gave them water out of the Rock, which did quench their bodily thirſt, but not that only, but was a ſign and pledge of Chriſt the true Rock, out of whom ſprings the water of life; he gave them a good and fat land to dwell in, where they had vine-yards, orchards, gardens, and lived in pleaſure therein through his great goodneſſe, Neh. 9. but not as an outward bleſſing only, but as a pledge of a better inheritance: And thus doth he unto us; though every thing is not now typicall to us, as to them, yet thus far we may go, to ſay that theſe outward bleſſings are made pledges unto us of Gods love towards us in better things, ſo as we may argue from the leſſe to the greater, that if he be ſo mindfull of us in theſe ſmaller things of this life, then doubtleſſe he will not neglect us in thoſe greater things which concerne the eternall ſalvation of our ſoules.

p. 26313. He knowes we have need of theſe things Matth. 6.32. and therefore he having commanded us to give unto him that needeth, Epheſ. 4.28. and open our hand wide unto the poore, Deut. 15.11. ſurely he will not ſhut up the bowels of his compaſſion from his own needy ſervants, but will open his good treaſure unto them, to ſatisfie them with good things, Deut. 28.12.

Queſt. But ſometimes wee ſee Gods faithfull ſervants to bee kept ſhort in theſe outward bleſſings; how comes this to paſſe, the Lord having made ſuch ample promiſes unto them? and how farre forth may any bee aſſured to have a ſufficiency in theſe things?

Anſw. To the firſt I conceive thus: Firſt, all the promiſes of things pertaining to this life are ſubordinate and ſubſervient to the promiſes which concern our inward man, and our eternall ſalvation: God doth not promiſe us theſe outward things, ſo as to make againſt our ſpirituall good, but ſo as to further and help it forward: he promiſeth them with Chriſt, not againſt Chriſt, nor to hinder his Kingdome in our hearts, Rom. 8.32. If it ſo fall out, that ſufficiency in theſe may better us in the inward man, wee ſhall not want them; but becauſe the Lord ſees us ſometimes to abuſe them to the fulfilling of our wanton deſires, to pride, ſecurity, confidence, and truſting in them; here the Lord is free from his promiſe, leaſt by filling us with thoſe things that are outward, he ſhould empty us of that little grace that is in us.

Secondly, there are times of tryall, in which the Lord will try all his children, The Lord will try the righteous, ſaith the Prophet, Pſal. 11.5. thus he tryed them in Heb. 11.36, 37. they were tryed with mockings and ſcourgings, being deſtitute, afflicted and tormented: Thus alſo he tryed Iſrael in the wilderneſſe, Deut. 8.2, 16. and thus he tryed holy Job; God will know what is in us; he will ſee whether we ſerve him for wages, yea, or no; or whether wee would continue to ſerve him out of love, though he ſhould give us nothing. Hee will ſee whether we follow him for loaves, or whether we can be content to cleave to him in wants and neceſſities, having nothing. But though the Lord will thus try us, yet theſe times of tryall laſt not alwayes, theſe are not the wayes of Gods ordinary diſpenſation towards his people: During theſe times of tryall, the Lord doth ſometimes cut ſhort his ſervants p. 264in outward things, but it is to do them good in the later end, Deut. 8.16. The hardſhips which Iſrael ſuffered for awhile in the wilderneſſe, was recompenced with a Land flowing with milke and honey.

Thirdly, ſometimes God withholds good things from us for a chaſtiſement of our ſinne; according to that in Jer. 5.25. your iniquities have hindred good things from you; when wee goe out of the way in which the bleſſing falls, its no marvell if it fall beſide us; In theſe caſes when either by ſin we turn aſide from the path of righteouſneſſe, or if the Lord will take a time to try our uprightneſſe before him, or if he ſee our enjoying of theſe outward bleſſings would be an hinderance to our ſpirituall good, in theſe caſes (I ſay) Gods children may be exerciſed with wants and neceſſities, and yet the promiſe of God failes not; not in the firſt caſe, becauſe the promiſe of outward things in the making of it, is ſubſervient to the ſpirituall good of our inward man; nor in the ſecond caſe, becauſe the Lord hath put an exception of tryall, by which he will try all his: Nor in the third caſe, becauſe theſe outward good things are promiſed as rewards of Grace, whereby the Lord doth recompence the love and obedience of his people.

But to the third part of the demand, if it be further queſtioned how farre forth a childe of God (out of theſe caſes forenamed) may aſſure himſelfe of the fulfilling of theſe promiſes unto him: hereunto I anſwer thus: Wee muſt conſider two things; firſt, what is promiſed; ſecondly, how and in what manner.

Firſt, conſider what is promiſed; for here may be a miſtake, in taking the promiſe to containe more then indeed it doth; when the Lord promiſeth, that riches and treaſure ſhall be in the houſe of the righteous, what doth he meane by riches and treaſure? not the riches of a Kingdome; or that which ſhall be ſufficient for a man of high degree; but ſuch a ſufficiency as is ſutable to every ones eſtate and condition which God hath ſet them in: That which is want and poverty to one, may be fulneſſe and abundance to another: That then is riches to any man, when God gives him ſo much as is ſufficiently enough for him in his eſtate and condition, though he may ſtill come ſhort of many others of higher ranke; this is that which is promiſed.

p. 265Secondly, conſider in what manner God promiſeth theſe things, and that is (as was ſaid before) as rewards and as fruits of that faith and obedience which he requires of his people; Dwell in the land and doe good, and thou ſhalt be fed aſſuredly, ſaith the Prophet, Pſal. 37.3. But what is this good that we muſt doe? Anſw. 1. In generall. Be upright with God in our converſation before him; 2. Walk diligently and faithfully in our particular callings, be not ſlothfull and unprofitable unto our ſelves: It is the diligent hand that hath the promiſe of abundance, The talk of the lips brings nothing but want, Prov. 10. 3. And then we muſt depend upon God by faith in the uſe of meanes, not truſting either to our own uprightneſſe, or to the meanes uſed, but reſt by faith on the grace of the promiſe, as knowing that when we have done all that wee can, both in our generall and particular calling, yet the Lord might juſtly blaſt all our endeavours, ſo as all our labour and ſtrength might be ſpent in vaine: Here therefore our confidence muſt be pitcht, not upon our ſelves, nor meanes, but look by faith to the bleſſing promiſed, which bleſſing is all in all. Believe and yee ſhall proſper, ſaid Iehoſhaphat, 2 Chron. 20.20. and contra, if yee believe not, yee ſhall not be eſtabliſhed, ſaid Iſaiah, Iſai. 7.9. There is much in the faith of Gods people: Its a ſpeciall meanes to obtaine the bleſſing: It was uſuall with Chriſt, when any came unto him for help in outward things, to ask them whether they believed or no; and then he would tell them, according to your faith be it unto you; All Gods bleſſings are wrapt within his promiſes: And faith is the hand to receive all, whether they be ſpirituall bleſſings, or outward concerning this life: whatſoever the bleſſings be, if they ſpring from Grace, they muſt be received by faith. The hand of Grace gives them, and the hand of faith receives them: And ſometimes the want of faith onelyonly, cuts us ſhort of the bleſſing we might enjoy; we proſper not, becauſe we believe not: The ſumme is this: Let a man walk uprightly before God in his generall calling; Let him be provident and diligent in his particular calling; Let him withall in both theſe look by faith to the faithfulneſſe of the promiſe of God, believing that in this way he will give that which is ſufficient for him, Then I ſay, that in the ordinary courſe of Gods dealing, hee may be ſure the Lord will not be wanting to him, in ſuch things as his ſtate and condition doth require.

p. 266Ʋſe 1. For confutation.

Are theſe outward bleſſings pertaining to this life, bleſſings of Grace promiſed in the Covenant of Grace? then firſt eternall life cannot come by merit, when leſſe bleſſings then that muſt come from Grace.

2. Hence alſo falls down Popiſh ſatisfactions, which they think are made by almes-deeds and ſuch like works. What ſatisfaction can we make to juſtice, from that which we receive of meere grace? of his own hand give we unto him, 1 Chron. 29.

3. It makes againſt placing perfection in a ſtate of voluntary poverty, as if perfection could ſtand in renouncing the bleſſings of Gods Covenant.

Ʋſe 2. For information.

1. Concerning wicked men, this may let us ſee that they have no true right before God, unto the good things of this life: I ſpeak not of right before men, but before God; for if they have, I ask by what Covenant? Is it by the Covenant of works? then they muſt fulfill it, which they doe not, nor can doe; is it then by the Covenant of Grace? but they are not within that Covenant: They are within the Covenant of works, but cannot fulfill it; they are without the Covenant of Grace, and therefore they can claime nothing by it. But they ſay, there is debitum naturae; nature may claime ſo much as tends to the upholding of naturall life and being. But I ſay again, what claime can they have to life, or to any thing which concernes life, which have deſerved to be deſtroyed and brought to nothing? for ought I can ſee the old opinion herein muſt ſtand as truth, that wicked men are but uſurpers of the things they doe enjoy. And if Chriſt bee the Heire of all things, and we come to our right to them onelyonly by Chriſt, then thoſe that are not Chriſts have no right unto them.

2. Whereas ſome weak ones doe think they ſhould pray only for ſpirituall bleſſings and not for outward things of this life, they may hence ſee their errour: They may lawfully pray for outward things; look what God doth promiſe, we may lawfully pray for; but God doth promiſe to us theſe outward things, therefore we may pray for them; Chriſt alſo hath taught us the ſame, Matth. 6. and its our duty to doe it, thereby to teſtifie our dependence upon God our heavenly Father, for the ſupply of all p. 267our neceſſities, and in ſo doing wee give glory to God, as acknowledging that every good gift muſt come from him, James 1.17.

3. Whereas ſome of Gods ſervants are poſſeſſed with doubts concerning their eſtate before God, as fearing that they are not the Lords people, becauſe they are ſuffered to proſper ſo much in outward things, this point may ſerve to remove that ſcruple, becauſe theſe outward bleſſings are bleſſings of grace to the people of God, and therefore may well ſtand with a gracious eſtate. If we endeavour to walk before God in truth and uprightneſſe, ſtriving to keep a pure conſcience in all things towards God and man, then for any one to ſay, I feare I am none of Gods people becauſe I proſper in the world, is all one as if he ſhould ſay, I feare the Lord intends me no good, becauſe he makes good unto me the bleſſings which he hath promiſed in his Covenant.

Ʋſe 3. For direction.

1. In the want of theſe outward bleſſings.

2. In the enjoyment of them.

Firſt, In the want of them, and here conſider: 1. The cauſe whence it is that we are deprived of them: 2. What to doe to get them ſupplyed.

I. As for the cauſe of our wants, what ſhall we ſay? is God unfaithfull? doth his promiſe faile? is he unmindfull of his Covenant? if not, then think what is the cauſe of theſe wants which lie upon us; &c. In Ioſh. 7. when Ioſhua ſaw the people flie before their enemies (which ſeemed contrary to the promiſe of God, the Lord having before promiſed to Joſhuah that not a man ſhould ſtand before him all the dayes of his life) Joſhuah falls on his face before God, and begins to expoſtulate with him why he had brought them thither to deſtroy them; But mark the Lords Anſwer, Get thee up ſaith the Lord to Ioſhuah, why lyest thou upon thy face? Iſrael hath ſinned, and therefore they cannot ſtand before their enemies: Ioſhuah not knowing, nor conſidering the ſinne of the people; hee wonders at their overthrow as if the Lord had not been mindfull of his promiſe, he having promiſed that not a man ſhould be able to ſtand before them: But the Lord tells Ioſhuah, Nay (ſaith the Lord) It is not I that have failed in my Covenant towards you, but you have bro…en Covenant with me; Iſrael hath p. 268ſinned and tranſgreſſed my Covenant, and therefore it is that they cannot ſtand before their enemies. So we, when we feele our ſelves preſſed with wants and neceſſities, we are apt to think that Gods falls ſhort of his promiſe towards us. He hath promiſed ſufficiency of all good things to his ſervants, but we ſee not his promiſe made good unto us, we ſuffer wants: And now we are ready to aske, why hath the Lord brought us hither into this wilderneſſe, to deſtroy us? But let us know, it is not the Lord which hath broken promiſe with us, but we have ſinned and broken Covenant with him. There is amongſt us an accurſed thing, which till it be caſt out of the campe of Iſrael, we ſhall not ſtand before our neceſſities, but they will prevaile againſt us, as an armed man. They are our iniquities which have turned away theſe things, and our ſins have hindred good things from us, Jer. 5.25. Our own wayes and doings have procured theſe things unto us; we may thank our ſelves, if we be cut ſhort in the things we would have: Let God be true, and every man a lyar; Let him be acknowledged faithfull in his promiſe, but we have dealt treacherouſly againſt him; we have ſinned, and there is the true cauſe of our miſery.

1. We have amongſt us Achans ſinne; I ſaw, and coveted, ſaith he; we have amongſt us worldlineſſe and coveteouſneſſe, which hath ſeiſed upon us and hath eaten up our hearts. The ruſt hereof hath conſumed the good that was in us; we pretended to come hither for ordinances, but now ordinances are light matters with us, and we are turned after the prey. Had any other people that profeſſed themſelves to be of the world, and for the world, had they thus walked, the Lord would have ſaid of them, they are gone thither for the worlds goods, and let them take their fill of it, let them have what they goe for: But as for us, the Lord will not ſuffer us ſo: If he ſee us forſaking the ſubſtance, the true treaſure, to runne after theſe ſhadows, they ſhall flie from us the more that we purſue them, till we turn againe unto the Lord, and then though we follow not them, yet they ſhall follow us, and ſhall purſue us and overtake us, as Moſes ſpeaks, Deut. 28.2. As now we are preſſed with wants, ſo then we ſhall be laden with benefits, Pſal. 68.

2. We have amongſt us exceſſe and pride of life; pride in apparell, daintineſs in dyet, and that in thoſe who in times paſt would p. 269have been glad to have been ſatisfied with bread; this is the ſinne of the loweſt of our people.

3. Another ſort are idle and walk inordinately, not labouring at all, but live unprofitably, going from houſe to houſe: They cannot put their hand to works.

4. We have abundance of oppreſſion and injuſtice in our dealings, with breach of Covenants and promiſes; there is want of truth and juſtice, it is almoſt departed from our ſtreets. The Lord may now complaine of us, as ſometimes he did before of Iſrael, I looked for judgement, but behold oppreſſion; for righteouſneſſe, but behold a crying, Iſai. 5.7. and this ſin will make a fire which is not blown (by man) to kindle of it ſelfe to conſume us, Job 20.19, 26.

5. By theſe our ſinnes, we have brought a reproach upon the Goſpel, the glorious Goſpel of our Lord Jeſus Chriſt, which ſhould have been glorified by us. So long as the Goſpel held its credit amongſt us, ſo long the Lord alſo manifeſted his marvellous goodneſſe towards us, upholding us alſo and keeping us from thoſe wants which now we feele; But when the credit of the Goſpel began to ſuffer by us, we began to ſuffer with it alſo; receiving therein a juſt recompence of our evill as was meet.

6. There is amongſt us a ſtraight-heartedneſſe, and cloſe-handedneſſe towards the Lord; in not miniſtring to the things which concern his worſhip; the leaſt portion is enough, and the worſt is good enough, for thoſe things that concern his honour: This is a ſinne which the Lord hath ever been wont to puniſh with ſcarcity, as we may ſee in Hag. 1. Mal. 3.9, 10. Prov. 20.25.

Theſe are the Achans which have robbed us of our ſilver and gold, theſe ſinnes have ſpoyled us of our ſubſtance; and where the e things are found, it is no marvell though we complaine of wants; yet not through breach of Covenant on the Lords part, but through our ſinfull breaking with him; Iſrael hath ſinned, wee have ſinned, and therefore it is that we are fallen, and come down ſo low.

Secondly, Are we in want and doe we deſire to enjoy a ſufficiency of theſe outward bleſſings? would we be ſet in a way in which wee may be ſure to be provided for? we have the way p. 270here ſet before us; we heare that theſe bleſſings are promiſed in Gods Covenant: The promiſing of them is one branch of that Covenant which the Lord makes with his people: The way then is this: Firſt, to enter into a Covenant with God, and then to walk in Covenant with him, as becomes his people: 1. Enter into Covenant with him. Art thou in hunger, nakedneſſe, or (if not in ſuch extremities, yet) wanteſt thou thoſe things which thy condition ſtands in need of? It may be thou art a ſtranger to the Covenant betwixt God and his people, and haſt lived an alien from God. Thou haſt with the Prodigall forſaken thy Fathers houſe, departed away from God, living viciouſly and ſinfully, and therefore the Lord hath brought thee to the ſame condition as the Prodigall was brought unto in theſe thy neceſſities; doe thou then as the Prodigall did, when he was in neceſſity, and knew not what to doe, he then bethinks himſelfe; In my Fathers houſe (ſaith he) there is bread enough, but I am ready to periſh for hunger; I will therefore ariſe and goe to my Father and humble my ſelfe unto him, deſiring to be as one of his hired ſervants. Think with thy ſelfe what proviſion the Lord makes for thoſe that are of his houſhold; his children and ſervants have bread enough. Ariſe therefore out of thy ſin by repentance, goe unto him and ſue to be taken into his family, and to be one of his ſervants; and then will the Father call for roabs to cover thy nakedneſſe, and bring out the fatted calfe to ſatisfie thy hunger, thou ſhalt be fed with food convenient for thee: Thy bread ſhall not faile, and thy water ſhall be ſure: Though he ſuffer aliens to want, yet his family ſhall bee provided for; but then remember this withall, to walk in Covenant with God; walk as becomes one of the family of heaven, and of the houſhold of God; be faithfull and diligent in his ſervice, have a care of his honour; doe nothing to blemiſh his name, bee carefull to pleaſe him in all things; be zealous for his glory: Be thankfull that he hath taken thee to bee one of his: Be faithfull in thy particular calling, as therein ſerving the Lord, and not to ſerve thine own turn. Study to bee uſefull and ſerviceable to others of Gods ſervants, which are of the ſame houſhold of faith with thee, and in this way of the Covenant, look for, and expect the bleſſing of it; Doe good (ſaith the Prophet) and thou ſhalt be fed aſſuredly, Pſal. 37.3. If yee be willing and obedient, ye ſhall eat p. 271the good things of the land, Iſai. 1.19. and if at any time thou be put to ſtraights and wants, doe as Jacob did, put God in minde of his Covenant and promiſe: Lord thou ſaidſt (ſaith Jacob) that thou wouldeſt doe me good: Lord (ſay thou) thou haſt ſaid thou wilt care for me, and provide things needfull for thy ſervants, and therefore though I be not worthy of the leaſt of all thy mercies, not worthy to be fed with the crums which fall from thy childrens table, yet becauſe thou haſt ſaid that thou wilt ſatiate thy people with thy goodneſſe, make good thy word which thou haſt ſpoken; Let thy mercy come, unto me, as I truſt in thee. Thus doe and then lay thy life upon it, thou ſhalt not want: Bread ſhall be given thee, and thy waters ſhall not faile; thou ſhalt have thy daily portion provided for thee. Though thou haſt not much laid up in ſtore for many yeares or dayes, yet thou ſhalt have thine Omer day by day. And as thoſe in Nehem. 11.23. & 12.47. they had by the Kings appointment every day a ſet portion, ſo ſhalt thou have thy daily allowance, daily bread, with all ſuch other things as concern this preſent life.

II. As in the want, ſo in the enjoyment of outward good things, the former conſideration gives us direction alſo; doe we enjoy them? hath God made good his promiſe unto us? have we a portion convenient for us? Then

1. Learn hereby to acknowledge God in theſe gifts of his goodneſſe and grace towards us; ſee his hand in them, and know that it is he that gives us all things to enjoy, 1 Tim. 6.18. ſay not it is our own hand that hath done this. Though theſe outward things be but the bleſſings of the left hand, the leſſer bleſſings of the Covenant, yet the Lord would be acknowledged even in theſe. This is one reaſon why the Lord promiſeth theſe things to us in his Covenant, that we might learn thereby to acknowledge that they come not unto us by chance or fortune as Heathens thought, calling them therefore Bona Fortunae, nor yet as carnall Chriſtians think, by our own providence or wiſedome, but look at them as bleſſings comming from the Lord himſelfe. This leſſon the Lord teacheth us Deut. 8.17, 18. Say not it is mine own hand which hath prepared me this abundance, but it is the Lord which gives thee power to get ſubſtance, &c. and when we are wanting in acknowledging his hand in them, the Lord complaines of our neglect, p. 272as we may ſee in Hoſ. 2.8. ſhee did not know that I gave her her corne, and wine, and oyle, and multiplyed her ſilver and gold, &c. And thence it is (as I think, though others interpret the place otherwiſe) that in Iob 31.27. where Iob ſpeaks of his great ſubſtance and riches; hee ſaith his mouth did not kiſſe his hand: That is, he did not applaud himſelfe, nor did he aſcribe it to his own handy works. Some other would have ſaid, this hand hath done it, as Iſai. 10.13. which had been a kiſſing of his hand and an honouring of himſelfe, and not a giving glory to God. But Job abhorred this; ſo ſhould we; let us in our heart acknowledge that it is not our own hand, but the Lord which hath given us all our abundance of good things: In them ſee his bounty towards us. As he hath let the ſtreame of his bounty run forth towards us, ſo ſhould wee run back, and acknowledge the bountifulneſſe of the Lord for the wheat and for the wine which he hath given us, Ier. 31.12. Should God withhold his hand, we might labour long enough, and put all our gettings into a broken bag, Hag. 1. The race is not alwayes to the ſwift, nor the battle to the ſtrong, nor riches to men of underſtanding, and of ſtrength, but the Lord gives to every one as pleaſeth him. And as we ſhould ſee Gods bounty towards us in theſe, ſo wee ſhould ſee his Grace alſo in them. Look at them as bleſſings of Grace; which are communicated to us by the Covenant of Grace which he hath made with us in Chriſt. They are not ſo unto the wicked, who are not in Covenant with the Lord, but to the Saints they are, in Gen. 33.5. when Iacob ſpeaks of his children, theſe (ſaith he) are the children which God of his Grace hath given thy ſervant: Iacob ſaw Grace in this; ſo ſhould we ſee Grace in every outward bleſſing wee enjoy.

Object. But theſe outward bleſſings are common to good and bad, and no man can know love or hatred by theſe things which are before him; how then may I know that God gives me theſe things out of Grace and love?

Anſw. 1. If we come by them in the way of the Covenant, we walking before God in the way of holy obedience and dependance upon him, Its certain they doe then come to us as bleſſings, and are given us by vertue of his Covenant: And therefore it is that in Deut. 28.1, 2, 8, 12. If thou ſhalt diligently obſerve the Commandements p. 273of the Lord thy God, (ſaith Moſes) then ſhall he command the bleſſing to come upon thee, and all theſe bleſſings ſhall overtake thee, &c. he doth not ſay, thus ſhall thou be enriched, thus ſhalt thou encreaſe in goods, &c. but thus ſhall the Lord bleſſe thee, and theſe bleſſings ſhall come upon thee, to note unto us, that when we walk with God in this way of obedience conſcionably, then what ever good things come unto us, they come as a bleſſing: The Lord not only gives the bleſſing it ſelfe, but hee gives it as a bleſſing, and a bleſſing of Grace comming through his Covenant.

2. If they be as bands and cords of love betwixt God and us; as bands to draw us nearer unto him, and as cords to tie us faſter unto him, cauſing us to love him more, and to honour him in the uſe of thoſe good things which we have received from him, doubtleſſe they doe then come from his Grace towards us, and are bleſſings of the Covenant. I have loved thee (ſaith the Lord) in Jer. 31.3. and with mercy have I drawn thee; If God draw us unto him by any meanes, there is mercy in it, and there is a bleſſing in it. Take this as a rule for ever, what ever brings us to God is a bleſſing; as contrariwiſe whatever ſeparates us from God is a curſe. And that which cauſeth love, comes from love. If theſe things work love in our hearts towards God, then doe they come from his love towards us. Conſider then, are our hearts carried away from God by the things we enjoy? this is dangerous: But are our hearts thereby more drawn and knit unto him? then own them as bleſſings of the Covenant, as ſpringing from the fountaine of Grace which God hath opened to us in Chriſt.

2. Seeing theſe outward good things are given to Gods people by Covenant, as bleſſings, and as ſpringing from Grace, this muſt teach us to be content with ſuch a meaſure of them as our Father ſeeth meeteſt for us; though we have leſſe in outward things, yet there is the ſame grace in that little, as if we had an hundred fold. Sometimes there is much love ſeen in a little thing; and ſo it is in theſe gifts which God gives to his children: The gift may be ſmall, but the love is great from which it comes: This love ſhould ſatisfie, whether the gift we receive from it, be leſſe or more: As a younger childe which his Father loves p. 274tenderly, though he have not ſo large allowance, and liberall maintenance, as his elder brother that is grown to yeares, yet he comforts himſelfe in this, he ſaith in his heart, I know my Father loves me as well as any childe he hath, and thus ſatisfies himſelfe in his Fathers love, though his yearely allowance bee not equall with ſome other; ſo ſhould we: Though we have not ſo much wheat and wine and oyle, &c. yet we may ſatiate our ſoule with the Lords goodneſſe, Ier. 31.12, 14. that goodneſſe of his being the ſame towards us in our little, as if our portion were much more abundant. And this contentation we ſhould the rather labour for, becauſe if we be not ſatisfied with that leſſer portion which the Lord beſtows upon us, untill we abound, it is ſuſpicious, and we have cauſe to doubt, whether our contentment be not more in the gift then in the grace and love of the Giver; For if it be his love that ſatisfies us, why are we not ſatisfied when we have leſſe, as if we had more? if we have food and rayment (having them from the gift of his Grace) let us therewith bee content. Satisfie us with thy mercy ſaith Moſes, Pſal. 90.14. Moſes could be ſatisfied with mercy, though he had but little elſe; there is a ſatisfying ſufficiency in it, if wee can but ſee it, and relliſh it in the things we enjoy: Let us make ſure of this, that what we have, it may come from the hand of Grace, and then let us be contented with it, be it leſſe or more.

3. Doth the Lord thus provide for his ſervants in theſe outward things? let us then ſerve him with our outward man. Hee bleſſeth us with all kinde of bleſſings, in ſpirituall things pertaining to our inward man, and in outward things pertaining to our outward man to the end that we might ſerve him and glorifie him in both; he feeds and cloaths our bodies, he maintaines the health and ſtrength of them; therefore give them up as a living ſacrifice unto him, R…m. 12.1. Let him be magnified in our body, Phil. 1.20. Our body muſt be for the Lord, as the Lord is for the body, 1 Cor. 6.13. And it is the Apoſtles exhortation, Let us glorifie him both in body and Spirit, for they are God's.

4. This ſame conſideration before named, may teach us how to uſe the good things of this life which we doe enjoy: For

1. Doe we receive them from Grace? doe not then abuſe p. 275them unto ſinne, to pride, wantonneſſe, exceſſe, &c. This is to turn the Grace of God (ſhewed in giving of them to us) into licentiouſneſſe. In Hoſea 2.8. the Lord complaines there, that when he had given them corne and wine, ſilver and gold, they beſtowed them upon Baal, abuſing them to Idolatry and to ſinne: And its noted as the ſinne of wicked Athaliah, that the dedicate things which ſhould have been to the honouring of God, theſe ſhee beſtowed upon Baalim; 2 Chron. 24.7. When we thus abuſe his bleſſings unto ſinne, we turne that againſt God, which we have received from him for good. And in ſo doing we may juſtly feare, leaſt they become teſtimonies againſt us, in the day of our account: Therefore do not ſo requite the Lord, Deut. 32. Remember from what hand wee have received them, and take heed we abuſe them not.

2. Hence learn to return part of our ſubſtance unto God; Give up that unto him, which we have received from him. The Lord gives us leave to eat and to drink, and to cheere our hearts by partaking in the portion we enjoy under the ſame; wee may take the comfort of what hee hath given us and make uſe of it for our own good: But he never allowed us to keep all unto our ſelves, but commands us to diſtribute them as good Stewards, one part to the reliefe of his poore Saints, another part for the benefit of the Common-Wealth, either in peace or warre, as occaſions require, and part alſo for the upholding of his worſhip and ſervice, and the good of his Church. Thus Prov. 3.9. honour God with thy riches, and with the firſt fruit of all thine encreaſe. He doth not ſay honour thy ſelfe with thy riches, but honour God with them; as they come from his Grace, ſo they ſhould be uſed to his glory. All things are of him and for him: when we are in any need, the Lord fulfils all our neceſſities, Phil. 4. So when the Lord ſtands in need of any thing, we muſt let goe that which he ſtands in need of, according to that of our bleſſed Saviour, in Matth. 21.3. Tell them the Lord hath need of him, and then ſtraight way they will let him goe; we doe willingly receive from God, and we ſhould as willingly give back unto God; wee are ready p. 276to ſay with Abraham Lo… w… w…lt thou give me? Gen. 15.2. but we ſhould be as ready to …y with David, What ſhall I render unto the Lord? Pſal. 116.12. And if any ſhall ſay the Lord needs not any thing, Acts 1….25. Its true, he needeth not for himſelfe, but in his Saints, in his ſervants, theſe may ſtand in need: And this know that what we have done to them for his names ſake, the ſame will he acknowledge as done to himſelf; he will ſay, In as much as yee have done it to theſe, yee have done it to me.

5. Laſtly, whether wee want or whether we abound, let this teach us to depend upon the faithfulneſſe of Gods Covenant, either for the ſupply of theſe outward things if wee want them, or for the continuance and maintenance of that portion which he hath given us; we have his promiſe; believe it, reſt upon it, and though all things may ſeeme to make againſt us, yet his promiſe will hold, it cannot faile. The Lord now calls for this exerciſe of faith, to live by faith in his promiſes; we are here in a wilderneſſe, and we may think as they, Pſal. 7….19, 20. Can God prepare a table in the wilderneſſe? &c. but though they were in a wilderneſſe then, as we are now, yet God was not a wilderneſſe to them nor will be to us, if we truſt upon his mercifull and faithfull promiſe: The Lord will not forſ…ke his people, 1 Sam. 12.22. His name would ſuffer in our ſuffrings and wants, if he ſhould then forſake us, when wee walk before him in faith and obedience, according to his will; yea, though we for our parts have deſerved to be forſaken by reaſon of our great departings away from him, yet if we return unto him with all our ſoul, he will not forſake us, for his own great names ſake, becauſe it hath pleaſed him to make us his people, 1 Sam. 12. Therefore caſt we our care upon the Lord and he will care for us; and though we ſee our wants encreaſing upon us, yet remember the earth is the Lords and the fulneſſe of it; he hath an hid treaſure that we know not of; he fed Iſrael with Manna, which neither they nor their Fathers knew, Deut. 8.3. And he will finde out ſuch wayes for our ſupply, as neitheir we nor our Fathers before us ever knew of; only believe and be obedient to his word, and then let not our hearts bee p. 277troubled nor feare, the Lord will rather make the Rocks to flow forth with honey, and the clouds to drop down milk, and the graſſe of the wilderneſſe to become as wooll to provide us cloathing, rather then we ſhall want thoſe things which we ſtand in need of. This word is a ſure word, a faithfull ſaying, The Lord will not forſake his people; and what he hath ſpoken concerning all in generall, he ſpeaks to every one in particular, I will not faile Thee, nor forſake Thee.

Thus we ſee what promiſes the Lord makes unto us, what benefits he conveyes by his Covenant both ſpirituall and temporary; for the inward and outward man; all which are communicated unto us in this life. But beſides theſe forenamed benefits, there are greater things to come, which the Lord hath promiſed, and will make good to his Covenanted people. And theſe things which are to come, are the great benefits of the Covenant; theſe which we now enjoy in this life preſent, are ſweet and precious, yea, and great alſo if compared with the things of this world: But if we compare them with the things to come, then are they but as the firſt fruits to the rich harveſt, the whole crop. The beſt part of that which God hath promiſed us in his Covenant, it is to be waited for by hope, it is laid up, it is reſerved for us, to be revealed in the laſt times, 1 Pet. 1. They are within the vaile, whither our eye cannot pierce, to ſee and ſay what they are; they are things which (in the fulneſſe of them) can neither be uttered by tongue, nor can heart conceive them. Neither doth the world know, no nor Gods people themſelves do not know the things which are prepared for them. Its a ſweet gradation which the Apoſtle hath in that ſpeech of his, 1 Cor. 2.9. where he ſaith, That neither eye hath ſeen, nor eare heard, nor did they enter into the heart of man, &c. Did never eye ſee ſuch things? Many men have ſeene ſtrange things; A man may ſee all the excellency and glory the world hath, though he poſſeſſe it not. But though a man may ſee much, yet he may heare more by the hearing of the eare, then ever his eye ſaw; And yet more, when he hath ſeen and heard all that can be ſeene or uttered, yet his heart may conceive greater things then all theſe; But here is the ſurpaſſing excellency of the things to come, which God hath prepared for his people, that neither eye hath ſeene them, no nor yet did ever eare p. 278heare of them, no nor can they be conceived by the heart of man; they are above all that ever was ſeen, heard or thought; we are now ſons, heirs, but it is only in hope Tit. 3.7. but though our portion be by hope to be waited for, yet it is a bleſſed hope, Tit. 2.1…. which when it comes to be enjoyed in preſent poſſeſſion, will be ſound to be above all that we heard, conceived, or could have hoped for. There is life (to die no more) there is glory (no more ſhame nor contempt) there is pleaſure (no more ſighing or ſorrowing) there is life, and that in abundance, Joh. 10. Glory and that ſurpaſsing the glory of the Sunne, Matth. 13.43. pleaſure and that in all fulneſſe. And all theſe not for a little ſeaſon, but for evermore, Pſal. 16. ult. Whiles we are here we enjoy life, here is glory alſo in a degree, and here are pleaſures too, but here they are not full; there is ſome death mixed with our life, ſome baſeneſſe with our glory, ſome ſorrowes with our pleaſures. And though they were full, which they are not; yet they laſt but for a time. But there, and then, they ſhall be full and for evermore; I cannot paſſe by that admirable expreſſion of the Apoſtle, in 2 Cor. 4.17. where ſpeaking of the bleſſed eſtate of Gods people in the life to come, he calls it a farre more excellent eternall weight of glory: 1. There is glory: 2. A weight of glory, as much as we are able to beare: 3. There is an excellency in it, and excellent weight of glory: 4. There is one excellency added to another, foreign, a moſt excellent glory: 5. and laſtly, all this eternall, a moſt excellent eternall weight of glory; here is a large expreſſion in few words. This is the hope of Gods people which they wait for; And for this they have Gods faithfull word and promiſe, his Covenant and Teſtament; and for our aſſurance he hath already given us the earneſt of it in our hearts, even the Spirit of Grace and the Spirit of glory, which by guiding of us in the wayes of Grace here, leads us on day by day, to come nearer to our ſalvation then when we firſt believed, till at laſt he bring us to glory, even to the full end of our faith and hope, the ſalvation of our ſoules.

And thus much of the benefits of the Covenant.