David's testament opened up in fourty sermons upon Samuel 23, 5 wherein the nature, properties, and effects of the covenant of grace are clearly held forth / by Alexander Wedderburn.

SERMON I. 2 Samuel 23. verse 5.

Although my house be not so with God ; yet he hath made with me an everlasting Covenant , ordered in all things , and sure : for this is all my salvation , and all my desire , although he make it not to grow .

I Purposed this Summer , if the Lord give time , to have handled some of Chr'ists select Names , but have now resolved before I come at them , to handle the Doctrine of the Covenant of Grace ; The secret of the Lord is with them that fear him , and he will shew them his Covenant , Psal. 25. I shal in the entry of it beg of God , that he may be with us , in going thorow the handling of it ; and I obtest you , as ye would not have his Covenant a Witness against you , seriously to ponder , and to feed , by what ye shal hear spoken about it . I could not find one verse in all the Bible , wherein the nature , properties , and effects of the Covenant , were more briefly summed up , than in this verse , Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure , &c.

For understanding the meaning of the words the first verse of the Chapter tells us , that they were the last words of David the Son of Jesse , imitating Jacob , Gen. 49. and Moses , Deut. 32. making their Testaments , and shewing what were their greatest encouragements when they were dying ; he remembers some old experience of God toward him , that he was the man whom God had anointed , and lifted up , and made the sweet singer of Israel , and v. 2. The spirit of the Lord spake by me ; he likewise encourages himself in Christ , whom he describes in the fourth v. I confess there are some Interpreters apply the words in the fourth v. to Rulers , because of a word in the third v. but the current of Interpreters understand them of Christ , And he shall be as the light of the morning , when the Sun riseth , even a morning without clouds , as the tender grass springing out of the earth , by clear shining after rain : a notable similitude , expressing the sweetness , brightness , and fruitfulness of Christ , so that after he has mentioned these two great encouragements in the verses that we have read , he pitches on that which secures all his other encouragements : David had a very sinful house , there was murthers in it , and incest in it of Amnon and Tamar , there was adultery in it , and lying , and a number of evils , and when he was a dying , he reflects on what had been in his house , and the result is , my house has not been so with God , Although my house be not so with God , yet he hath made with me an everlasting covenant , &c. Which words , though some refer them to Christ , who yet was not sprung out of the root of Jesse , but was to be exhibit in the fulness of time , yet I rather take them , as relating to David's personal case , as ye shal hear when I come at it .

This being briefly the scope of the words , I will not be able in the work of this day , to enter on them , or to take them up in particulars : I will only take one general Observation from the scope of the words , and I look on it as a notable Porch and Introduction to all the Sermons , that are to follow on the Covenant , and of the order and sureness of it , and all the rest of the ingredients mentioned in the Text. The Observation is this , That one of the greatest of encouragements at death , and when a man is about his last words , is , to have an interest in the everlasting Covenant . These are the last words of the Son of Jesse , and there is his greatest encouragement , My house is not so with God , yet he hath made with me an everlasting Covenant , &c. Whether we understand by house , the house of his Body , or of his Family , or of his Kingdom , as some do , or whether we take it in all the Three , he had grounds of fear from them all , but the great encouragement , when he is speaking his last words , is taken from his Interest in the everlasting Covenant : This Observation is the very scope of the words , when all things are bidding us adieu , and when we are quiting all our Charters , and Lands , and leaving them to others to possess , an interest in the everlasting Covenant is a great encouragement then ; it 's remarkable , Heb. 11. and two last verses of the chapter , All these having obtained a good report through faith , received not the promises , God having provided some better thing for us : Mark here now , what was the encouragement of all these Cloud of Witnesses , when they came to die , it was their Faith in the Covenant , they died in Faith , and obtained a good report through Faith , not ha-obtained the Promises , but believing it .

For clearing of this , I will Premise two things to make way to the confirming of it . 1. An interest in the everlasting Covenant is of absolute necessity , through the whole course of our Life ; there are four or five things will evince this . 1. The Covenant is the Light and guide of a Believers Life , Isai. 42.6 . and 7. v. I the Lord have called thee in righteousness , and will hold thy hand , and keep thee , and will give thee for a Covenant to the people , for a light to the Gentiles , to open the blind eyes , to bring out the prisoners , and them that sit in darkness , out of the prison house . Mark how the two go together , he is given for a Covenant and a Light ; for if it were not upon the account of the Covenant , we would not know how to set down one step in our way to God . 2. The Covenant and an interest in it , is the door by which we come to know , that we are translated out of nature into a state of grace , therefore Isaiah 56. Every one that keepeth the Sabbath from polluting it , and taketh hold of my Covenant , them will I bring to my holy mountain , and make them joyful in my house of prayer ; and their burnt-offerings and sacrifices , shall be accepted on mine Altar . And Ps. 50.5 . Gather my Saints together to me , that have made a Covenant with me by sacrifice . In effect the closing with the Covenant is our effectual calling . 3. The Covenant is the Foundation of all the Relations , and Consequences of all the familiarity grounded on these Relations , betwixt God and his People ; The ground why we call him my God , and my hope , my rock , my husband , my Lord , the ground of all these Relations and Familiarity founded on them is the Covenant . 4. The Answer of all Challenges , nay of all Temptations , comes also from the Covenant ; Ordinarily Challenges proceed from the Law , and the Threatnings and Curses of the Law : The best answer to them is , we are not under the Law , but under Grace , which is in effect to say , we are under a Covenant of Grace . Lastly , 〈…〉 great help to perform Duty is the Covenant , if we be commanded to repent , to pray , to believe , to suffer , we must always run to some Promise of the Covenant for strength ; and it is remarkable , there is no Command in all the Law , but in the Covenant there is some Promise relating to that Duty , and strength for performing of it is holden out in the Promise ; for in effect , if we look after Light , or clearing in our effectual calling , or if we would lay a sure Foundation , of either an interest in , or familiarity with God , or hold off Temptations , or Challenges , or have strength to perform Duties , it 's necessary in the whole course of our Life , that we know our interest in the Covenant ; but this is especially necessary at death : which before I yet confirm , I will add one Caution , which is this ; That it may fall out , that a person with whom God hath made an everlasting Covenant , ye● they may be unclear about their interest in the Covenant , when they come to die , they cannot say among their last words , the Lord hath made with me an everlasting Covenant ; among many things there may be these Three , that may have influence , in the darkning of ones interest in the Covenant at Death , and when they are about their last words , 1. When one has been given much to doubting in the whole course of their Life , readily God may give them , though not a Hell for it , yet he may give them a flood of it at their Death ; he loves to write their sin on the chastisement , therefore often as Adonibezek said , when they caused to cut off his Thumbs and his great Toes , threescore and ten Kings , having their Thumbs and great Toes cut off , gathered their meat under my Table , as I have done , says he , so hath the Lord required me , Judges 1.7 . Frequently the sin of folks Life , he loves to write it on their end ; so he does with Pharaoh , when he desired to be honoured by him , he hath this sin among many , he would have all the Males of the Children of Israel drowned , and Moses also was laid out to be drowned , until Pharaoh's daughter found him ; and what is his end , he is drowned in the red-sea , the great predominant sin of his Life is written on his end ; when the life is full of doubtings , readily like Pharaoh , he loves to write their sin on their chaslisement . 2. One may be darkned about their interest in the Covenant at death , because of some un-repented guilt , and however that guilt shake their interest in the Covenant , it may shake their clearing about it ; often at death it comes to be as it was with Joseph's Brethren , when he is giving order to bind them , and they looked for nothing but death , all that is come on us us , say they , because we heard not the cry of our Brother . It 's observed , that we never read a word since the day that he was let down into the pit , that any of them was challenged for it , and when they are in Egypt , they cannot discern Joseph to be their Brother , nor can they have any hope from him ; the reason is , they had not repented for letting him down into the Pit , readily un-repented guilt has great influence on the doubting of ones interest in the Covenant at death ; however David was guilty of Murther and Adultery , yet he penned the 51 Psalm , and had his bones broken for it , therefore at death he can say ; the Lord hath made with me an everlasting Covenant , &c. 3. One comes to be darkned in their interest in the Covenant , when either by Gods providence , or their apprehension , there seems to be an inconsistency with the Promises of the Covenant ; take for instance Josiah , there is a special Promise made to him by Huldah the Prophetess , when he sends to her , after the reading of the Law , ( thou shalt go to thy grave in peace , before the captivity come on ) who would have thought that Josiah would die in Battel , and be killed by Pharaoh-Necho in the valley of Megiddo , after he had such a Promise : Take again for instance the fifth Command , Honour thy Father and thy Mother , that thy days may be long upon the land , which the Lord thy God giveth thee . And yet many are taken away in the strength and vigour of their youth , they can hardly reconcile the Providence and the Promise , or then it is so in their apprehension ; our discouraged Spirits at Death , are like these that look through black spectacles , we misconstrue Providence , every thing appears black through these Spectacles , while it 's white . Now readily one of these three , either some un-repented guilt , or some Providence at Death , that seems not to agree with the Promise , or the absolute Soveraignity of God , may produce a great cloud about ones interest in the Covenant , when they are at their last words ; yet notwithstanding of both these Cautions , the point holds firm , that it 's a great encouragement at death , especially to be able to assert an interest in the everlasting Covenant .

To confirm this in general I will speak a word to these three , 1. I desire ye may take notice of the Tenor of the Covenant 2. Take a view of the knowledge of an interest in this Covenant ; and 3. I shal consider both the Covenant , and an interest in it , as trysting with death , and a Believers last words , and these three will discover what a priviledge an interest in that Covenant is , when it 's discerned at death . First , Take a view briefly of the Tenor of the Covenant , 1. The Covenant is a Transaction betwixt God and man , about mans greatest concernments , it concerns his Soul , and that is the choicest part of him , it concerns his Eternity , nay the Covenant , as ye will hear , it concerns two Worlds , this present World , and that which is to come , for godliness has the promise of this Life and that which is to come ; the Covenant concerns the Soul and the greatest interests of the Soul , it is only these Covenanted , that can reach the Souls interest ; he was indeed a fool that thought he could tell his Soul good news , on the account he had his Barns full , Soul , take thee rest for thou hast enough laid up for many years . It was good news to his Ox or his Ass , but to tell it to his Soul , he was a fool , and the Scripture terms him so ; for it 's only these covenanted things that concern the Soul . 2. Take notice , that infinit wisdom has contrived the Covenant , to be the only way of Convoyance of interests , the great interest of the Soul , the justification of it the Adoption of it , the Sanctification of it , the fellowship of it with Jesus , the glorifying of it eternally , they come in to the Soul no other way but by the Covenant ; they that talk of meriting for it , or working for it , or buying of it , they do not understand what they say ; the Covenant holds out the greatest interests , and the only way of attaining them , and coming by them , is in the Covenant way . 3. Not only does this Covenant hold out the greatest interest , God cannot make greater promises than he hath made to the Soul , he cannot promise greater things than Himself , and there is no other way for attaining them , than by the Covenant . So in the third place , The Covenant gives sufficient security for them , to speak with reverence , God becomes a Debitor by vertue of his Covenant ; I confess there are many Divines that say , they like not the word , that God should be debitor to Man , they think it below his Glory , and Majesty , yet they cannot deny , but he is a Debitor in a two-fold sense . 1. He is Debitor to his own faithfulness , If we believe not , yet he abides faithful , he cannot deny himself ; it is not said , if we believe not , he cannot deny us , but if we believe not , he cannot deny himself , he is Debitor to himself . 2. It 's not denyed , but he is Debitor to Christ , for all the Promises of the Covenant are first made to Christ , and through Christ they come to be ours , as ye saw a man that makes over his inheritance to his Son , and the Son marrying a woman , it comes to be the womans through the Son , she has right to it , because of marrying the man ; the Father is principally , if not properly Debitor to Christ , for all the promises of the Covenant , and he becomes Debitor to us , and our right to them is like the Womans Right , though the Father did not make over the Right first , and principally to her , but to the Son , yet she has a Right to them , because of marrying the Son : some may scruple at that , he is a Debitor to us , but he is both a Debitor to his faithfulness , and to his Son , so that our Right to the Promises comes to be unquestionable , and as fully secure , as if God were a Debitor to us ; and if he after the promises , he must both deny himself and his Son ; and O! what a mercy is it in such a strait as death is , to have the Promises in so great assurance . Now taking up the Covenant in these three respects , O! what special encouragement must it be at death , when all things are bidding us adieu , to have our great interest by such a way of conveyance , so secured , as the Father must both deny himself and his Son , before our Right to them be contradicted .

Secondly , Our priviledge to have an interest in the Covenant at death will appear , if ye take notice what the knowledge of an interest in the Covenant is : I deny not , but there may be an interest in the Covenant , God may have made a Covenant with us , and we know not of it , yet consider what a priviledge the knowledge of an interest in the Covenant is , and I will open this in three things , 1. The knowledge of our interest in the Covenant , in that which renders it useful for us , in all the comanded Duties of the Law ; take for instance , if ye be called to believe , or love God , which is the sum of the Law , the ready way a Believer hath to perform this Duty is to search out some Promise , and to lay it before God ; but unless they know their interest in the Covenant , with what cheerfulness and confidence can they go to the promises : I will not say , as I find a certain Divine say , I thought it a hard word , that a person to love Christ that is not in Covenant with him , is like a woman lying with another womans husband , it 's a kind of adultery , to love the person ye are not in Covenant with ; but yet the great encouragement to improve the Promise , in order to performing duties is , to know the Covenant to be ours , otherwise with what confidence and hope , can we plead the promise of help in Prayer . 2. The knowledge of our interest in the Covenant is exceeding useful to bear off all temptations , the great answer to challenges and fears is , we are not under the Law but under Grace ; the truth is , as a Divine observes , the most part of our temptations and challenges , they come from the Law , the threatnings , the curses , the commands of the Law , but the Tempter brings not our Bond against us , he charge● a Believer with a Bond , that he is not lyable to , and the great Answer we have to them all is , we are not under the Law , but under Grace ; that is the way to bear off challenges , when he presses with such a Debt , thou hast broken all the precepts of the Law , and thou art lyable to all the curse● thereof ; we may Answer , thou hast taken the wrong Bond ; for we are not under the Law , but under Grace . 3. The knowledge of our interest in the Covenant lets us see ou● duty ; there are a number of Duties , that we are called to do , that ordinarly we lay quite by , because of the want of the knowledge of our interest in the Covenant , such as rejoycing in God , delighting in God , and they are the duties that are likest Glory , and yet for all the commands given about them , because of the want of the knowledge of our interest in the Covenant , we neither can rejoyce , nor delight in Him .

Thirdly , That at all times , and in all cases , the knowledge of our interest in the Covenant , is most necessary at death , when like David we come to speak our last words ; it 's true , it 's necessary through the whole course of our life , but never more necessar than at death , especially if ye take death up under a two-fold formality . (1) Death is the thing that parts us and all other things , a man then quites his inheritance , by death he loses his legal right to it , so that if there were a possibility he could come back again , he would find that death had taken away his propriety to it , death has taken away the propriety from Lands , it loses the relation to the Husband , to the Wife to the Children ; it parts all , a man then must give up all his Writs and Lands to another , and his Right to them will be as legal as if they were made over by Disposition ; O how refreshing will this be then , that God shal be theirs , and glory theirs . (2) Death , as it dissolves all unions and relations made for life-time , it takes away a mans Right to his Inheritance , the Woman is no more bound by the Marriage covenant to her Husband , death hath loosed the Contract , so death comes as a curse , it was inflicted in the beginning as a curse , when God cursed the Man and the Serpent ; now a title to this Covenant , makes the thing that was a curse a blessing ; it 's now , Blessed are they that die in the Lord ; and all things are yours , and ye are Christs . (3) Consider death as it 's the March-stone betwixt time and eternity , we stand as it were on the March-stone when we are going to die , we are going from the one in to the other ; now a Title to the everlasting Covenant , when we stand on the top of the stone , and bids adieu to Sun , and Moon , Husband , and Wife , to Children , to Lands , and Possessions , to bid them all adieu , and claim to an interest in the Covenant , and to all the priviledges if it , what a special encouragement is this ? when a man is making his Testament , he puts in nothing to himself , his Lands and Possessions must go to others , or to his friends , and he has nothing to himself ; it 's remarkable , Jacob when he was a dying , he calls all his Children , and gives them all Legacies , when he was making his Testament , but he puts in something for himself , in one little verse in Gen. 49. Lord , I have waited for thy salvation ; so that if ye will take a view of the Covenant , as it contains the great concernments of time and eternity , and what a priviledge it is to have an interest in it ; he that made us out of nothing , might have commanded us all duties that he has commanded , and annexed no more , but if ye do not these duties , I will eternally damn you , and cast you in hell , and ye shal drink of the Lake of Fire and Brimstone , so long as I am God ; but so condescending has grace been , that God hath been content to transact thus Covenant-ways , and among the rest ye have this , if any keep my Commandments , he shal have my peace , my pardon , nay more , he shal have my self , nay more , he shal have my Son , and my self for all eternity : now , to have a Title to this everlasting Covenant , when we are giving up with all our Lands and Possessions , and death is loosing all Relations , and when we are meeting with that , which is a curse in it self , then to be able to say , yet he hath made with me an everlasting Covenant , &c.

SERMON II. 2 Samuel 23.5 .

Although my house he not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my Salvation , and all my desire , although he make it not to grow .

THese are the last words of David the son of Jesse , the sweet singer of Israel ; many excellent Psalms hath he penned , and many sweet songs had he sung , but like the nightingal , that they say sings sweetliest before his death , he reserves this song to be sung among his last words ; Although my House be not so with God , yet he hath made with me an everlasting Covenant , &c. I proposed this general Observation from the scope of the words , That the great encouragement at death , and when we come to speak our last words is , an interest in the everlasting Covenant . I confirmed this from the tenor of the Covenant , the advantages of an interest in it , and from the trysting of these two together with the time of death , I will only clear one Question , and so apply this point .

Quest. It may be Questioned , Is not Christ the great encouragement of the Soul , when we come to speak our last words and why do we ascribe this to the Covenant ? I thought it necessary to clear this in the entry of this noble Theme , which I will do with these two considerations .

Answ. 1. It were a very great injury to take from Christ , and give to the Covenant what is his due , all the lustre of the Covenant is like the Moon that borroweth its light from the Sun , the Moon would be but a dark Planet , except it had light derived from the Sun , so all the lustre and excellency of the Covenant flows from Christ .

And I will open here a four-fold reference that Christ hath to the Covenant . 1. He was the Purchaser of it , for as much grace as there is in the Covenant , there is not a promise in it , but it is bought , and bought at the full value ; how free soever it be to us , they were not so to our Cautioner , but all the promises of Peace , of Pardon , of Sanctification , they stood him the price of his blood , and so he is the Purchaser of the Covenant . 2. He was the Mediator of the Covenant , he treated it , and in effect drew the Articles of it ; the Father when the Covenant was in treating , he knew he had to do with fools , that could not , nor had no skill of their own writ drawing , the Son was the fit person concerned in both parties , therefore he has a liberty from the Father , to draw the Articles of the Covenant as he pleased , which he did in one of the strangest ways , he satisfies the Father , and abundantly satisfies us , and it was difficult to satisfie both Parties , but he took the difficulty on him , therefore he is called Heb , 12. Among the many honourable names he gets in the Bible , he gets this , Jesus the Mediator of the new Covenant . 3. He is the surety of the Covenant , Heb. 7. In so much as he was the surety of a better Tastement , he is the Surety , the Cautioner of a better Covenant ; Therefore I will offer two things in reference to this , 1. He is the Cautioner for our part of the Covenant . 2. For the Fathers part of the Covenant , it is well Observed by one , he had to do with a party that had three defects , when he made the Covenant , First , that were Dyvors , and not responsable , and therefore behoved to have a Cautioner , Secondly , they were witless , and had no skill to draw their own Writs , and therefore left it to the Son to draw the Covenant . Thirdly , they were unbelievers , and readily would not take him at his word , therefore he wrote the Covenant in the blood of his Son , and gave him to be Executor of all the things contained in the Covenant , and that he had promised , and is in a manner Surety for him , therefore ye have Christ often telling his Disciples , that they needed not doubt of his Fathers part of the Covenant , for he had given him all power in Heaven and Earth , for performing and accomplishing the Covenant , so he is Surety for us .

Quest. Ye will ask , what hath he under taken for us ? I will have occasion to speak of this afterward , but I will tell you two things he hath undertaken ?

Answ. 1 , To get our consent to the Covenant , all that the Father hath given me shall come unto me , that is to say , they shall imbrace the Covenant ; indeed this was a great undertaking , and that he may be true to that trust , he sends his Word to reveal the Covenant , his Rod to presse it , his Spirit to perswade to imbrace it . 2. He has undertaken to pay all our faillings , otherwayes the Father could not deal with us , for we are Dyvors ; and Adam when he was perfect , the Father knew in the state of innocency , what it was to trust man without a Cautioner ; so he undertakes to the Father , that we shall give our consent , and for any failling or transgression , he shall be comptable for it , and it shall be on his score .

And lastly , he is the Substance of the Covenant , he is the marrow , the very marh of the Covenant , therefore all the promises of the Covenant are nothing else but the execution of his three Offices ; all the promises of pardon , and of peace , are the execution of his Priestly Office , all the promises of teaching and guiding , are the execution of the promises of his Prophetical Office ; all the promises of ruling defending , and subduing our enemies , are the execution of his Kingly Office ; So all the promises of the Covenant , are but Christ , representing himself as King , Priest and Prophet of his Church ; So to take from Christ and ascribe to the Covenant , would be very injurious to God , for he is the Purchaser , the Mediator , the Surety , and Substance of it . Secondly , to Answer the Question , the doing of this is no injury to Christ , to say that when we are at our last words , the great encouragement is the Covenant , no more than to abscribe to the Rayes of Sun , or the pype or conduit that convoyes the water from the fountains , that we are warmed with the Rayes of the Sun , or that we are Quenched by the Water , that comes from the pype ; for this derogats nothing either from the Sun nor from the Spring so this derogats nothing from Christ , to say that our great encouragement at death comes from the Covenant , for Christ is the Spring , and the Covenant is the Conduit that convoyes the water from the spring ; and Christ is the Sun , and the Covenant is but the Rayes that comes from the Sun , both its heat and its Rayes comes from this Sun ? and this is necessary in two cases , 1. To shew that sometimes in desertion when he hides , or withdraws , or frowns , all the Promises , and all the Ministers , nay if Angels should Preach , they will not prove conducible for an outgate , or for scattering terrors ; the reason is , the pype cannot communicat water without the Spring , and the Rayes cannot communicat heat without the Sun ; it 's remarkable , 2 Kings 4. when the Shunamites child died , the Prophet Elisha sent his servant , and his staff , but the child remained dead , untill the Prophet came himself : so the Covenant , and all the Promises abstracting from Christ , if they were in the mouth of Angels , cannot be an encouragement , untill he come himself , conferences and discourses bringing reasons , convincing reasons , from the Covenant , from the freedom , from the fullness of it , will not bring one from desertion , untill he come himself .

On the other hand , It 's necessary to rebuke them , that catch a Promise of the Covenant , and will feed upon it , and say , they will come to Glory , and God his made a Covenant with them , and God has made Promise to them , and yet has no interest in Christ , it 's even as ye saw a man coming through a Garden , and he claughts a Branch of an Apple-tree , and he goes and layes it in his Chest , and expects he will have Fruit of it in the Spring ; But the Branch cannot bring forth Fruit , except it abide in the Root ; so what we say of encouragement among our last Words from the Covenant , it derogats notthing from Christ , more than a man should glory , of such an Apple-tree I plucked Apples , it derogats nothing from the Tree ; for abstract the Branch from the Root , it will bear neither leaves nor Apple ; so the poynt holds true , that the only encouragement when we are going to die is from the everlasting Covenant ,

Vse . 1. For Application , First , Is this the great encouragement when will be at our last words , and we will be there ere it be long , an interest in the Covenant , it serves to reprove those who are seeking their encouragament else-where , some take their encouragement in Life and Death from the World ( Soul , take thee rest , thou has enough laid up for many years as one observes well , he might als well laid down a Promise for his body to feed on , as to lay down enough for his Soul to feed on : some has common convictions , some has mora● qualifications , and possibly some go a little higher , but al● these seek their water our of gutters , and come not to th● right Barrel for the wine ; the great encouragement is th● Covenant , and an interest in it .

Question . Before I go any further in this Vse I will clear th● practical Question , how shall a Person know , and by what Rule● shall they try , if they make their great encouragement to be the Covenant of God ? Answer , For opening this a little I desire you may take notice , that the Covenant takes in two things Promises and Duties : now if we would try , if the Covenant will be our great encouragement , or if we make it our great encouragement , we must first cast an eye to the Promise , and ●●en to the Dutie . 1. Then , for the Promises , the design of ●●em being to exalt Grace and Christ , a Person may examine ●●d find , if they bring in their greatest Consolation from the ●ovenant , in these Three or Four Cases .

First . When they are cheerful , not so much on the account ●f the possession of promised Mercies , as on the right to the Mercie ; there are many indeed if they get sense , and if they ●et the accomplishment of any Promise , they presently are ●eady to be much cheered against Death and Terrors , ay but ●emove that , they can lay no weight on the Covenant it self ; ●t's indeed a desireable thing , to have our hand full and the ●ensible accomplishment of promised Mercies but when Persons ●ant that Possession , and they lay no weight on the Covenant ●t self , and on a right to it , that is to bring in your consolation from your Enjoyment , rather than from the Covenant . ●t's remarkable , Song 2. The Bride is in a deserted case , and what hath she to keep up her heart under all desertions in that Chapter , My Beloved is mine , and I am his ; Her right to the Covenant , and Interest in it , even when there is a cloud betwixt him and her , makes her sing , and in that she is encouraged : So that when we have no enjoyment to crack of , but readily Discouragements from the want of them , then to be cheerful , it looks like one that brings in their Consolation from the Covenant of God . 2ly . When one can , nothwithstanding of guilt , be comforted from the Covenant , this proves a great evidence of ones making the Covenant their great encouragement many a time ; and no wonder , Guilt is a humbling thing , no wonder it fill the Soul with Terrors from God , for he abhors it , yet when one can , notwithstanding of Guiltiness , if the Temptation and the Challenge they meet with , say , thou hast broken this Command , and a Second , and a Third , and there us not one of them , if God pitch on it , but God may condemn thee for ; go and tell the Tempter , ye take the wrong Bond , I am not under that Covenant , I am under a better Covenant , where the Debt is to be required of the Surety , and my work is to go to him for pardon , when Challenges and the smell of Guiltiness makes them not cast away their hope , but tell the Tempter , it 's not your Bond , there is a Pardon to be gotten on the account of the Righteousness of another ; That is one Evidence , that thou bringest in thy Encouragement from the Covenant , according to the design of the Covenant , when notwithstanding of the want of Sense from the Covenant thou sticks b●● it . 3ly . They rightly improve the Covenant for Encouragement that sometime take their guilt , as an Argument to press on Go● the accomplishment of the Promise , the thing that chases on● from him , as Peter , Depart from me , for I am a sinful man● yet he hangs by the Covenant , and will make it an errand t● run to him , and an Argument to press it on him , Psal. 14 4 〈◊〉 I said , Lord , be merciful to me ; heal my soul for I have sinned against thee ; Nay more , Psal. 25. pardon mine iniquity , and hi● Argument is , for it is very great . What kind of reasoning i● this ? Any would think , of all the impertinent grounds to brin● to God this were one , but take right measures by the Covenant● it 's no Antinomian principle , Tho your iniquities were as scarle● they shall be white as wool , though thou hast played the harlot with many lovers ; It 's not we , but the Mediator has put in thes● things in the Covenant , and payed the Price aboundantly above the value of them . 4ly . One comes to evidence thei● Encouragement to come in from the Covenant , when they make use of providence always with a reference to the Covenant ; all Providences are by them looked on always with a Reference to the Covenant : Now there are Four Influences● that a Believer will find in Providences encourage men fo● if ye measure Providences by the Covenant . 1. The Covenant is a key to open the Mystery of the Providence , readily ye may come under a Lash or a stroke from God , and be a● that Rebecca was at , If I be so , why am I thus ? The Covenant will open the Providence , ye will find that in Faithfulness h● hath corrected you , ye will find , that ye could as easily want your meat as a Rod , if he be faithful to his word . 2dly . I● Evidences the Wrath and Curse of the Providence to be removed , one is laid low , and another back by a Feaver , or a Consumption , but they have Dregs and all , for they have no Interest in the Covenant : But for thee who art interested in the Covenant , the Cautioner as to thee , in the Covenant , has sucked out of all their Cups ; he that brings in his Consolation from the Covenant , he first takes the Covenant as a Key to open the Providence , and then he sees that all the Poyson and Gall that was in his neighbours Cup , is sucked out by the Cautioner of the Covenant , is a noble way to keep up hope under the darkest Providence : was there any so darkned as Abraham was ? The Lord seems to be very kind to him , he converses with him , and he promises , I will give thee Seed , and in thy Seed shall all the Nations of the Earth be blessed ; and the next day he bids him go to Mount Moriah and offer his Son Isaac , the Seed of the Promise , in a burnt offering unto the Lord ; would any body have thought , who would take such a way , one day to make a Promise , and another day to cast it down ? he took it not as one casting away his Promise , for he knew that he was faithful that had promised , therefore he went and put his hand to the knife to kill him : So when we take Providences , and look on them with a respect to the Covenant , we have a Key to open the Mystery of the Providence ; and if ye would have a sure Rule to try , if ye be bringing in your consolation from the Promise , and from the Covenant , try how much ye can rely on the credit of a Promise against Providence , sense , challenges for Guilt , and notwithstanding of them all , to cleave to a Promise . But 2ly . They that would try , if they bring in their encouragement from the Covenant , they must also look to the Command ; these things would appear a plausible Doctrine , and an Antinomian would imbrace them all , to hear a Minister preaching that against sense , and all the darkness of Providence , there should ●e adherence to the Covenant , but there must be an eye to she commanding part , and a Person is bringing in his encouragement from the Covenant , that doth these three things from the commanding Part. 1. Every Command has a suitable Promise , and ay when he has a call to obey the Command , a Believer has also a call to run to the Promise ; wherever ye are ●alled to pray , if two or three were met together in Christs Name , if ye were visiting a Sick Person , or if ye were going ●bout your own particular case to God , If ye have a call to ●he Duty , ye have likewise a call to the Promise , which is neces●ar to be observed ; and the neglect of it makes many heartless ●uties when we labour to bring out of our own Gifts the quali●●cations of the Duty , we bring forth the things that is not ●●ere been ; wherever ye can instruct , that God puts such a ●uty on you , let it be to do , or to suffer , the same call from ●●e Command , calls for the Promising Part of the Covenant , and ●e is not rightly improving the Covenant for Consolation , that ●●ns not to the Promise , when he has a call to the Duty , like a ●●an rowing a Boat , if ye roll with one Oar , it will go continually about , and make no progress , but if ye roll with both the Oars , it makes the Boat go even , and makes swift progress ; so when we go to the Commanding Part without the Promising Part , we roll but with one Oar. 2ly . He uses the Commanding Part of the Covenant for his encouragement , that is , he is as tender of his Obedience , as he is tender of his Comfort : It is a Question some Divines move , whether is Sanctification or Consolation must necessary ? All determine that Sanctification is necessary for our being , but Consolation is only necessar for our well being ; we may go to Heaven , and have very little of comfort , but we cannot go to Heaven without Sanctification ; and he is rightly laying the Foundation , to have the Covenant his encouragement , when he comes to his last Words , that is minding the commanding Part , and duties in the Covenant , as well as the promising Part , nay that is rather bound to the commanding Part , than the promising Part : for we may go to Heaven without consolation , but we may go to the Pit if we want Sanctification . 3ly . He uses the commanding Part of the Covenant for his encouragement , that minds the whole Commands o● the Covenant , and is not partial in the Commands of the Covenant : he that is partial in the Commands of the Covenant , doe as a man that goes into a Garden , and he plucks a Flower here and another there , and passes by the rest ; no , we must have : respect to all the Commands , whether ye be Master or Servant Lands-lord or Tennent , Buyer or Seller , the Commands of the Covenant must regulat you in your Familles , in the Mercats , i● your change-houses , in your work , and in your Shopes , and in all the things that ye go about ; and he that would have the Covenant his encouragement , must roll the command the Promise together , and must be as tender of the command , as o● the Promise , and must have a respect to all the commands ; an● he that can make use of the Covenant in all these respects , whether he have sense or not , such a one , when he comes to hi● last words , and must be quiting with all his Relations , and a● his Lands , and Chartors , he will have a special ground to sin● Davids Nightingale song , The Lord has made me an everlasting Covenant , &c.

Vse 2. But there are other two Vses yet remaining , the 1. 〈◊〉 this , To encourage Believers to learn to make use of the covenant , make more use of the covenant than ye do , I know it's th● ground of despondency and heartless worshipping of God either we believe not , or we do not improve the Covenant , and how many are there guilty of both , when they come in straits , and when there is a command from God , or a Cross from Men ; they are ready to go , like a Woman with her hands on her Loins , they cannot sing , that the Covenant is full , and sure , and free .

Question 1. I would excit thee O Christian with three Questions about it , 1. I ask you , is there any thing out of the covenant that ye would have in , or is there any thing in that ye would have out ? No , there is not one Syllable ; I like the Observation some has made of the Covenant , if we had been altogether , and had all our heads laid together , there is not one Syllable out that should have been in , and in that should have been out ; what is there , what disease , what condition of Life , if thou were acquaint with the Covenant , that thou would not find aboundantly satisfied within the Covenant ? So that we may say of it , as that word , Song , 7.13 . At our gates are all manner of pleasant things , new and old , which I have laid up for my well Beloved . Some take that as relating to the Covenant , are there not all maner of pleasant Fruits to be found in the Covenant ; but I ask thee , what aileth thee ? is there any thing out of that thou would have in , or in that thou would have out ? is there any case or difficulty but this Covenant will satisfie it ? why then is your countenance sad ? But 2ly . Ye will say , the Exception runs not against the fullness of the Covenant , but against the freedom of it , there are many conditions in the Covenant , say ye ; but I tell you , there is no condition in the Covenant , but one , even such as if a Man were going to marry a Woman , and she should say , I am poor and has no Tocher-good ; he will tell , that shall not hinder the marriage ; but says she , I am black ; but am fair , says he , and will make the fair through my comliness ; but sayes she , I will not marry thee , except thou be content to give me leave to be a whore ; the truth is , the Covenant is so ordered in the point of freedom , it 's not our blackness , or poverty , that hinders it ; they have no ground to except against the marriage , but because the Bridegroom will not give them liberty to be a whore ; no , he has drawn it in these terms , that all bygones shall be bygones , and fair play in times to come ; Thou hast played the whore with many lovers , and see whom thou hast not layen with under every green tree , on every high hill , yet return unto me ; let the wicked forsake his way , and the unrighteous man his thought , and he will aboundantly pardon . But 3ly . Ye will say , your consolation is houghed without the sureness of the Covenant ; I will only say this , God may indeed act contrair to the Covenant of nature , and yet not be unfaithful ; he may make the iron to swim , he may make the moon go back ten degrees , and the Sun stand still , he may make the Babylonish Fire , not to burn the three Children that were cast into it ; but if he should alter one Article in the Covenant , or not accomplish one Promise in the Covenant of Grace , he behoved so deny Himself and his Son , for he is become Surety in the Covenant , and all power in Heaven and Earth is committed to him , to execut the Articles of this Covenant ; for it 's a in a manner written with his Sons Blood , and so why go ye with your hands on your Loins , ye that have any Title or interest in the Covenant ; for it 's both Full , Free and Sure .

SERMON III. 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things and sure ; and this is all my salvation , and all my desire , although he make it not to grow .

I Took from the scope of the Words the last day , one Observation , and handled it in two Sermons , That the great Encouragement at Death , was an Interest in well ordered and sure Covenant . What was said of that , I will not repeat now , but I come particularly , to make some entry on the Words , and in the Work of this day I shall consider them in this mould and method , and ye have in them these five things . 1. Ye have the the nature of the thing , which supports David when he was at his last Words , it was a Covenant , he is supported by a Covenant . 2ly . Ye have the Parties Transacting in this Covenant , God and me , God has made with me a Covenant . 3ly . Ye have the properties of this Covenant , and they are Three , it 's everlasting , it 's ordered in all things , and it 's sure ; Three remarkable Properties . 4ly . Ye have the Superstructure , or that which Da●●● builds on this Covenant , that has these Three Properties , a 〈◊〉 two things he builds on it , First , his Salvation . Second 〈◊〉 satisfaction to all his desires , And this is all my salvation , and 〈◊〉 my desire , The Lord hath made with me a Covenant , and 〈◊〉 everlasting , it 's ordered in all things , and it 's sure , an● build on it all my Salvation , and all my desire . 5ly . Ye ha● the Anticipation of two Objected against Gods entering in Covenant with David , one upon God's part another on his part , ●●nother on his part . First for David's part he was a sinful M●● guilty of Murther , Adultery , and Lying , and many thin●● and he had Incest in his house , would God make an everlasting Covenant with the like of him ? Another Objection might h●● been made , God crost him , and Providence looked not li●● such a Covenant . To remove these Two Objections , ye ha● Two Altho's in the verse , There is one in the begining of t●● Verse , another in the end , Altho my house be not so with God , 〈◊〉 altho he make it not to grow , so these Two Altho's remove two gr●●● difficulties , that might be brought against the Consolation of t●● everlasting Covenant ; ye may see here a large Field and a Marrowie , that I resolve to dwell on possibly longer than on any o● Verse in the Bible , and I beseech you , not only pray for help , 〈◊〉 carefully to observe , what shall be said , either of the Covenant or Personal Covenanting , or of the Properties and Grounds 〈◊〉 Encouragement , all my desire , and all my salvation .

To begin with the First of these , the nature of the thing which supports David at his last Words , it 's a Covenant , the word 〈◊〉 the Hebrew Berith , though all agree to render it Covenant , y●● there are many differences about the Root of it , some derivi●● it from one word , some from another , it answers to the Gre●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which we have translated in the Scripture-sense Testament , the Covenant and Testament being one thing , so the o●● and new Testament , they are in effect on the nature of them , th● old and new Covenant : but I resolve not to dwell on it in th● general , I will only take this Observation , and so far as I can w●● through it , follow it in the work of this day .

Doct. The Observation shall be this , That the Consolation of 〈◊〉 Believer , comes not from a Command , nor from a naked Promise , b●● it comes from the Covenant . The Lord has made with me a Covenant , it is not said , the Lord commanded me a Covenant nor is it simply , the Lord has promised me , but the Lord ha● made with me a Covenant .

Before I come either to Confirm or Improve this Truth practically , there are two or three general Considerations I must give 〈◊〉 , to open and be a Key unto what ●s to be spoken on this ●●●a● : it 's necessar ye know first , what a Covenant is , Heathens , ●●ristians , Lutherians , Jesuits , and and Protestants , have ●●itten large Tractats of the nature of a Covenant .

●t is necessary , that I glance a little at the opening of four things , 〈◊〉 all agree in to make up a Covenant and the four laid to●●ther make up the Definition of a Covenant , 1. In a Covenant ●●ere must be distinct Parties , a man may make a Promise or ●●●ws his alone , binding himself , but he cannot make a Covenant alone , a Covenant necessarly supposes distinct parties ; ●●ither find we in Sacred or Eccesiastick , or prophane Histori●● , mention of any thing , that ever went under the name of 〈◊〉 Covenant , but on supposed distinct Parties . 2ly . A Covenant supposes an agreement betwixt thir distinct parties , the ●●ties treat and they agree on some Articles and Heads , and ●●th of them come under conditions ; it 's true , there are Covenants of exact Justice , and there are Covenants of Grace , and ●●cording to the nature of the Covenant so is the Agreement , ●●d the condition of the Covenant , but there is nothing more ●●cessary and essential , to the making up of a Covenant , than ●●o Parties agreeing on such and such Conditions and Terms . 〈◊〉 . A Covenant supposes an Obligation on both Parties , to the ●●nor of the Agreement and Condition , for in effect there ●●nnot be a proper Covenant , but it induces an Obligation and Bond , suppose it be either a Despotick Covenant , as they call 〈◊〉 or suppose it be a Covenant betwixt Master and Servant 〈◊〉 suppose it be a Covenant for Traffick , or for Marriage , suppose it be but a Covenant of Friendship , yet it 's an Obligation 〈◊〉 both Parties , on the Terms on which they have agreed , and ●●th of them become engadged to the Articles of the Agreement , 〈◊〉 vertue of the Covenant . 4ly . Ye would notice , that of all ●●ligations the Obligation of a Covenant is most sacred ; there●●re it is well observed by some , the light of nature , nay the ●●ry Scriptures themselves , they cannot devise a more in●●●lable ty , than the ty of a Covenant , the great reason is , ●●en among Heathens , when they transacted Covenants , they ●●uld not only draw them in writ , and seal them with lifting 〈◊〉 their hands , but sometimes they would do it , with drawing ●●od of their Thumbs and sealing it with their blood ; the Light of Nature cannot devise a stronger ty , than the ty 〈◊〉 Covenant when the Covenant is lawful in its materials . no 〈◊〉 nor society of men can souse the ty of a Covenant , the reas●●● because the ty of a Covenant binds the Conscience , and 〈◊〉 accresces a Debt to God , because of the invocation of his Na●●●● and no man can remit that which is due to God , it 's God 〈◊〉 that can remit a lawful Covenant ; so ye see what a Cove●●●● is , and laying all the four together , ye may see what is scatt●●●● in many Books about the nature of a Covenant , and I will 〈◊〉 you this Definition of a Covenant , taking it as it is stated ●●●twixt God and Man , It is an Agreement betwixt God and Man 〈◊〉 certain Articles and conditions , wherein the most sacred and im●●●able tyes are interposed , that possibly can be imagined , both to bi●●●●● God's part , and our part ; and Gods coming under a covenant 〈◊〉 man , and mans coming under a covenant with God , they come 〈◊〉 the most sacred ty , that nature , morality , or grace can find out .

But I will add a second Consideration to this , which is t●● That among all the Wonders that have come to pass in the Wo●●● and since the Foundation of the Earth was laid ( and there 〈◊〉 many wonderful things come to pass , proving the wisdom , Pow●●● Justice , and Goodness of God ) yet hardly is there any th●●● more wonderful than Gods coming under a Covenant with M●●● and the thing that makes it wonderful among many , are th●●● two , 1. As he was mans Creator , and gave him a beeing out 〈◊〉 nothing , he might have commanded all his Creatures , wh●●● ever he thought fit to command them to do , without any Covenant , he needed have done no more but told them , if ye 〈◊〉 not what I Command you , I will cast you in Hell ; no Superi●●● especially being infinitely a Superior , would have done othe●●wise , 2ly . This makes it wonderful , in regard a Covenant seems to be a Treaty among equals , it 's not ordinary to ma●● Despotick Covenants , betwixt Princes and Subjects , or Covenants betwixt Masters and Servants ; but betwixt Friends a●● Equals , or Persons in Marriage ; they that come under a Ma●●rage Covenant , ordinarily there is some Equality of their bloo●● or of their Lot ; but to come under a Covenant with him , a●● yet he to be our Maker , thy Maker is thy Husband , are words 〈◊〉 wonder . Therefore it may be a great Question in the entry 〈◊〉 this Theme , what is the reason that should move God , wh●● being mans Maker , and might call for all he could do witho●● a Covenant , to enter into a covenant with him ? it's so great 〈◊〉 Mystery , that Mr. Durham pens , that there is any proper covenant of Grace , he says , it 's so far below God , to make a covenant . There are many Reasons given , why he hath entered in covenant with man , and when they have breanched them all out 〈◊〉 seven , eight , nine , or ten Branches , they resolve all in ●●●ce , in Love , in condescendency . There can be nothing ●●●gined to induce him to deal with man by covenant but this , 〈◊〉 true man is honoured thereby , and encouraged to do him ●●●ice , and made inexcusable by it , if he do him not hearty ●●●ice , who has been pleased to come under a covenant with 〈◊〉 , and to abase himself , and to encourage him in his ●●vice ; and when they have branched all the Reasons in all ●●●ir Members to the outmost , there is nothing that could ●●●ve so great a Lord , to enter in a covenant with such base ●●●ngs but allanerly his Condescendency , his Grace , and his ●●●●e , especially if ye take in the Tenor of the covenant , a covenant on such Terms , that he shall take his own Son and ●●●er him up in a sacrifice , to let us go free ; and of all the acts 〈◊〉 Grace , that ever he yet shewed , or will shew , nay I may 〈◊〉 more , of all the Acts of Grace he can shew , there cannot 〈◊〉 a greater .

The third Consideration that I will give you about this , 〈◊〉 that God has made two Covenants with Men , I know ●●deed there are some of our Country men speak of three ●●venants , some of four , Cameron a professor in Glasgow ●●d France , is for a Covenant of Nature . Mr. Dickson has ●●d much to prove a Covenant of Redemption ; the current 〈◊〉 Divines reduce them to two Covenants , according to that ●orld , Gal. 4. Which things are an Allegory ; for these are ●●e two Covenants . I will not debate whether they be two , 〈◊〉 three , or four Covenants , the Covenant of Nature , the ●ovenant of Redemption the Covenant of Works , the Covenant 〈◊〉 Grace ; I will only speak to the two Covenants , that God ●s condescended to deal with men Covenant-wayes , and there ●e at least two signal Covenants , the Covenants of Works and ●e Covenant of Grace ; I 'le not dilate much on the Covenant 〈◊〉 Works , for it 's in the Covenant meaned by the Text that I am 〈◊〉 ; it would take many Sermons to tell , wherein the Covenant 〈◊〉 Works agrees with the Covenant of Grace , and wherein it ●iffers , I will readily have occasion to hint at it ; but this Covenant of Works is not the Everlasting Covenant ordered in all things and made Sure , only because it falls so directly in my w●● I will clear two Questions about the Covenant of Works , a● shall say no more of it , and they are indeed the two great difficulties that ly about it .

Quest. First it 's asked , what evidence is there that God ma●● a Covenant of Works with Adam ? we find not in all the Bo●● of Genesis , in all the Writings of Moses , any thing that wor● seem to confirm this , that there was a Covenant made w●● Adam ; there was a Command and a Threatning given hi● but what ground was there to think , that there was a Coven● made with him

Answ. For Answer to this , I will not deny , what Mr Burg● acknowledges , that readily Adam might scarcely know , to he was to bind for him and all his posterity ; I know not that can be fully and particularly evinced from Scripture ; 〈◊〉 that Adam came under a Covenant of Works with God , th● things will make it appear . 1. In the new Testament , 〈◊〉 4.23 . The transaction made betwixt God and Adam is call two Covenants , expressely there meant by the bond-woman a●● the free ; But 2. All the parties of the Covenant are mention in the Book of the Genesis Gen. 2.16 . and 17. Verses , Of the trees of the garden thou mayest freely eat , but of the tre● knowledge of good and evil , thou shalt not eat of it ; for in the 〈◊〉 thou eatest thereof , thou shalt surely die ; These words are a di●● Covenant ; for 1. There is a Duty imposed , thou shalt not ea● it ; and there is a Threatning , thou shalt surely die ; the Threatening contains a Promise , importing this , so long as thou 〈◊〉 not of the tree , thou shalt not die ; Adam upon the o●● hand accepted this Command on thir terms , not only 〈◊〉 he not object against the terms , but accepted them , by take him to the priviledge of eating all the Trees of the Gard●● and when he violat and transgressed the Command , his con●●●ence terrified him , and he sewed figtree-leaves together hide himself from God , the terror of his Conscience ●●●●ported his condescendency to the Command and Ther●●ning ; that was a direct Covenant , for all the terms of 〈◊〉 Law were written in his heart , and they were con-natural him , he had them from his creation , he had the Law w●●ten in his heart as distinctly as we have the ten Comma●● Many other things are brought to prove , that it was a dist●● Covenant of Works made with Adam before his fall , and as tryal was put to the Tree in the midst of the Garden , and ●oses gives us account of all things of a covenant , both on God's art and Adam's part .

Quest. 2. I 'le clear another difficulty , now after the fall who ●●re the persons that are under this covenant of Works made with Adam ?

For clearing of this , I will only give this one po●●tion . That all natural men , and all that are not effectually called , they are under this Covenant of Works . I have often had a design to follow this point , the reasons of this are , 〈◊〉 . They are in the first Adam , there can be no real claim to ●he covenant of Grace , untill we be interessed in the covenant , we can no more plead the priviledges of the covenant , of Grace in a natural state , than a woman can plead ●he Articles of a contract , that is not married to the man , ●he contract corcerning her ; untill we be effectually called , ●nd in our effectual calling united to Jesus , which is but ●he Articles of the contract of marriage betwixt Christ and Believers , we have no more right to the covenant of Grace , ●han the woman that has not married the man : this is a most dreadful state , for to be under a covenant of Works admits of no repentance ; if a man : should mourn as many tears , as there are water in the Sea , if they be under a covenant of Works , they find no place for repentance . Next , the covenant of Works admits of no cautioner , a person under the covenant of Works pleading to Christ , is like man pressing another to pay a Debt , and his name was never named in the bond ; can a man be cautioner , and his name never named in the bond , the covenant of Works admits not of Christ for a cautioner : So he that is in the first Adam and not effectually united to Christ , the covenant in which he is , admits neither of Repentance , nor of a Mediator ; the truth is , to go gand discourse to you of this covenant of Works , of the nature and properties of it , it might draw out a great length , all that I designe to say , is that there is such a covenant made with Adam , and that all natural men are under it .

4. That I may come to the covenant mentioned in the Text , the everlasting , and will ordered , and sure covenant , I must premise before I enter on this covenant , some few generals about it , I will name some of them now , and follow the rest in the afternoon .

First , This covenant has four names given it in the Bible , and truly all the four do excellently express and open the nature o● it . First it 's called a Testament Secondly , it 's called a Promise , the Promise made to Abraham , this is the Covenant made with Abracham Thirdly , it is called a Decree . And lastly its called a Covenant Now these that would rightly take up the Nature of the covenant , would consider something of all the four , for in effect we cannot rightly take up the nature of it , except we search a little in these four names given unto it .

First , It 's called a Testament , Heb. 7.22 . When christ is spoken of to be the Mediator of it , he his said to be Surety 〈◊〉 a better Testament ; now the consideration of it as a Testament , renders it exceedingly Sweet ; I will name but found things in a Testament that agrees to a covenant . 1. a Testament it comes not to be valid , except it be ratified with the death of the Testator , if the man that makes the Testament live , he may revock , or alter it , or turn it in another strain than it was ; but when this death comes to be inter●posed , all the Legacies left by the Testator become fir● and valid , and must be obeyed ; it 's a sacred thing to obey the will of the dead , the light of nature has made Heathen tremble , at doing contrair to the will or the dead ; the Testament is ratified in all the Articles and clauses of it , by the death of the Testator : this is that which renders it excelent , that the Lord has made the covenant a Testament , and ratified it by the death of the Testator : So what we are 〈◊〉 say of the covenant as a Testament , it 's still to be remembered , that there is no alterations to be made now , more than there is of the will of the dead ; we are not to contrive new Articles in the covenant , or to think that any Article in it will not be subscribed ; for the Testator is dead and has ratified the covenant with the death that he did undergo at Jerusalem , in all the Articles of it . 2. It has th●● as a Testament in it , that in effect , in a Testament there in no more required but to accept the Legacies that the Testator leaves ; it 's not like a mans Testament , as it is in a covenant of Traffick , wherein one binds to give 〈◊〉 much cloth and the other binds to pay so much Money ; ordinarly 〈◊〉 Testament is without such Trafficks ; but in the covenat Legacies are left , and the persons to whom they are left , it 's required of them that they accept : and there is no more required of them , but that they accept : this makes it of the nature of a Testament . 3. It has this in it of the nature of a Testament , and wherein he exceeds all other Testaments , that the Legator leaves Legacies , and he leaves others to give them ; but he in the covenant first leaves the Legacies , and then he gives the Legacies ; it 's remarkable when he is about to die , he calls his Disciples , and tells them he is going to Jerusalem , and he behoved to die there ; It was in his fare-well Sermon , and they were much against his going and he tells them , I will leave you a Legacy , My Peace I leave you , and he puts in the things that never man did put in any of a Testament and My peace I give you so that it has the nature of a Testament in it , consisting of Legacies . 4. It has this of a Testament , which is also singular , it 's not ordinary in Testaments , ( Lawyers observe that both the Law of Nature , and all other Laws have made against it ) that men should dispose of an Inheritance by Legacies and Testament ; the reason is , because they think folk when they are dying , are not so composed , therefore the wronging of Heirs comes to be excepted in disposing of Inheritances ; but in this Testament , it 's not Peace , or Pardon , or Communion with God , that he leaves only , but it 's a Testament wherein he Communicats the Inheritance , without wronging of the Heir ; So it has something of a Testament in it , it takes in Inheritance as well as Moveables , and so it 's formally a Testament , and therefore the Spirit of God , and the current of Interpreters on the Scrptures thought fit , to call the Scrptures , the Old and New Testament , the same on the matter with the Old and New Covenant ; but I pitch on the name of Testament , as it were to shew his latter will , both to shew what Curses he leaves , and what Blessings he leaves , and the way how to get the one , and eshew the other ; they are confirmed by the Death of the Testator , nay the Heir is rather glorified by the Testament , though it take in the Inheritance .

SERMON IV. 2 Samuel 23.5 .

I have shewed you what a Covenant is , this it is a Sacred ty among parties agreed about some Article . There is no man , nor society of men , can loose the t ys of a lawful Covenant , but it binds ( if it be vinculum reale as they call it ) the persons and their Posterity : Moralists have acknowledged this , by the light of nature demonstrable by many Arguments : I came to speak of the Covenant of Works , and touched only on it in two heads ; First , to prove that it was made with Adam , and that all the unregenerat are under it ; and in the close , I came to speak of the Covenant of Grace , and the first thing about it I resolved to notice was , the names given it in Scripture , it 's called a Testament , Heb , 7.22 . He is Surety of a better Testament , that is , of a better Covenant ; I shewed you , why it is called a Testament , the Testator has left Legacies , and he is dead , and the Legacies are of great Importance . I will insist no more on this , only considering the Covenant as a Testament , I will press these two things on you .

Vse . First , I would exhort you , to get the Legacies that Christ had left in his Testament , ye may readily ask , how shall we come by these Legacies ? ye would hearken to a word of advice .

First , understand what is left you , I will tell you two things which the Testament bears , it bears tokens and moveable things , and it bears an inheritance ; his peace , his joy , his consolation , are indeed moveable and very alterable things , ●ut the Testament bears likewise an Heritage ; for the Law may be dispensed with in Christ ; the reason why Jurists will not admit of a dying person to dispose of inheritance at Death , they suppose they will be roving , and their sickness is distempering them : but this cannot be supposed in Christ , therefore his Testament bears first tokens , and moveables , and then an Inheritance ; now the way to know if the Testament bear you to the inheritance is , First , to know if the Testament bear you to the tokens and movables , it bears you to his Pardon , his Peace , his Repentance , and Grief for Sin , they are moveables indeed ; But if ye be in the Testament for Such Moveables , ye are likewise in the Testament for the Inheritance ; It 's Remarkable his Testament is not made up of Blessings only , but also of Curses , there are many curses contained in his Testament , and some get no more in the Testament , but like some deboisht Children , when the Father has called them together to make his Testament , he gives one his Blessing , and a second his Blessing , and a third is fallen in Adultery , and he gives him his Curse , Jacob has it so in his Testament , Simeon and Levi brethren in evil , cursed be &c.

2ly , I will give you another direction about the Covenant as a Testament , to take hold of things ordinar in Testaments , I like the observation one has , writing on the Covenant , he sayes , that a Testament ordinarly a person cannot have benefit by it , until it be Confirmed by Law , ●ay but it is not so in Christs Testament , ye must take heed that ye do not Confirm it by Law , the reason of it is , Christ hath Confirmed it himself , for Christ to prevent this when he made the Testament , said , my peace I leave you ; But some will say , he may leave his Peance to us , but we will not get it . until it be Confirmed by Law , no , my peace I give you ; when a thing is both left and given , it needs no Confirmation ; there are many gets Legacies left them , and they must have them Confirmed by Law , but we need no Confirmation of the thing that is given , so that any that gets a part of this Testament , whether it be of the Moveables , or a Title to the Inheritance , if they question it , until they get it Confirmed by Law , they do not know the nature of this Testament , for there needs no more , since he both leaves and gives .

3ly . In reference to this Name of the Covenant , as it 's called a Testament , I would give you this direction , that ye may have a part of his Testament , consider to whom the Legacies in the Testament are left , sometimes in the Testament they are spoken of as folks that were of kin to Christ , they are called his brethren , his sisters , his friends ; sometimes in the Testament they are spoken of as folks , that he loved to converse with , I say unto you my friends , fear them not that can kill the body , and can do no more , &c. sometimes they are spoken of in the Testament , as folk that the Father had given him ; they have many Names in the Testament , there are some but babes , some young men , some fathers ; now I would have you take the Testament in the full latitude of it , if ye would feed comfortably on it , whether ye be in kin , or whether ye be Brethren , or Sisters , or in any near Relation , if ye cannot find your Names in the Testament under that Notion , go & enquire if there be any friendship betwixt you , tho ye be not in Kin , yet folk will leave Legacies to their friends , if none of these will hold , try if ye be babes , or young men , there uses not to be much Friendship betwixt wise men and babes , yet babes may be in the Testament , for the Testator may have Kindness to them on the account of some Relation ; lay all these Names together , to whom the Legacies are left , and if ye find ye have not been a Friend , Try if ye be of Kin if none of these will hold , Try if ye be Babes ; the Father had given him all power in Heaven and Earth , and it must be a rich Testament he leaves , and to have a Right to it we should labour to shufle our selves in among them that have a Right to this Testament ; many would shufle themselves out of this Testament , ye should rather consider what a rich Heir he was that made the Testament , and try all the Qualifications and Designations of the persons to whom the Legacies are left . To be breif , it 's a comfortable sense of the whole Covenant , that it is a Testament , for it stands ratified by the Death of the Testator , and if the Father alter any thing of the Covenant , he will alter the will of the Dead , which looks not like Him . This is the first name given to the Covenant , it 's a Testament ratified by the Death of the Testator , and they have a secure Legacie , that has an Interest in the Testament , we need not pay for it , for they were not Legacies if we behoved to buy them , we have our Right to them not by Price , but by Testament .

The second Name I find the Covenant get in Scripture , it 's called a Promise , so we find in Ephes. 2.12 . That at that time , ye were without Christ , being aliens from the Common-walth of Isreal , and strangers from the Covenants of Promise ; So we will find it , Gal. 3 : 16. and 17. verses , twice called a Promise ; and ye will find it frequently get this Name in Scripture , this Name is a Promise added to a Testament , is very considerable ; and there are two things that I will speak a little to here , First , Why the Covenant is called a Promise . Secondly , What encouragement a Believer may have , from calling it a Promise .

Quest: First , Why is the Covenant called a Promise ? There are three or four Reasons , why the Covenant is called a Promise , one of them relates to God , 2 2d . to the Covenant , and a third to Believers .

Answ. First , In reference to God , a Promise it 's an Act of Dominion , a man that makes a Promise , he hath the thing he promises under his Command , or else he promises foolishly . 2ly . A Promise It 's an Act of Condescendency , he that is content to make a Promise , condescends to the humor and desire of them to whom he makes it . 3ly . A Promise is an Act of Liberality ; but the main thing here , a Promise is an Obligation , it brings a ty on the Person that makes it :

Now the truth is , the Covenant is all the Four , in regard of God , it 's an Act of his Dominion , of his condescendency of his Liberality , and it brings an Obligation on him ; but these are not the special Reasons , why it come to be called a Promise , the special Reasons are from the nature of the Covenant , and the nature of the Covenant has two things in it , that makes it properly to be called a Promise .

First , The great things in it are Promises , it was not so with the Covenant of Works , the great things in it were Commands , and therefore ye find it often called in the Bible a Law , the Covenant of Works will be called the Law , for the great design of it was to give commands , but it is not so with the covenant of Grace , it 's not Law and commands ; that is not the special design in it , but it 's Grace and Promises 2ly . It comes to be called a Promise , in regard there is no Command in it all , but there is a promise of strength to obey the Command ; ye see me sometime at Examining , putting you to this , there is no Duty in all the Covenant , but there is a Promise relating to that Duty ; and if ye remember the Observation ye heard the last day at Examining , a Christian has never a call to a Command , but in that call , he has a call to the Promise ; When we are commanded to obey , to do , or to suffer , Christ never calls us to a Duty in the Covenant , but he calls us likewise to a Promise of it , whether it be to ●rayer , Repentance , Believing , Loving of Christ , or Suffering for Him ; So that it comes to be no wonder , that is to be called a Promise ; for in effect , there is nothing required in all the Covenant , but it 's promised ; Suppose there were a man that should bid another man come to his Shop , and buy such a piece of Cloth , and in the mean time should round in his Ear , I will give thee Money to buy it , even as much as the price of it will come to ; that is rather a giving than a selling ; we indeed buy in the Covenant of Grace , but it 's without Money and without price , and any thing that we part with for the Covenant it is but that which would undo us ; as if ye saw a Woman that has a Child , that hath gotten a Knife in his hand , and she is fear'd it undo the Child , she will go and Treat with the Child , I will give this Apple , and this preasant thing , and that , providing thou wilt quite the knife she is afraid the Child cut his fingers with the knife , or undo himself with it , and the Child will not quite it without buying it ; the Gospel drives such a bargain as this ; for in the Covenant of Grace , all that God does in the point of Command is only that we quite the knife that would cut our fing●ers , and He will give us all the Apples , and pleasant things contained in the Covenant , so it 's no wonder it be called Promise .

3dly . It 's called a Promise in regard of us , there are two things in regard of us , that makes it be called a Promise , and the antinomians will have it called by no other name , they deny it to be a proper Covenant , they say it 's only a Promise , but it 's in regard of us called a Promise , on thir two accounts (1) Because we have contributed nothing to the procuring of the Covenant , but it 's allanerly of Grace ; as if a man were sending to his nighbours house for something he has payed for , he might send for it , and readily crave it as a debt ; but when he sends for any thing promised , he must not go exactly , and observe all the passages of craving it , he had no right to it but by a Promise , many a time when God gives not his people that fulness of peace of joy , of consolation , that readily they would have , they sit down and quarrel , as readily the thing they would have were payed for ; but thy right to it was but by Promise , And a giving thing should not be looked in the mouth , 2ly . It comes to be called a Promise , in regard of us , in respect the thing we do in the condition of the Covenant , it 's no way proportioned to the thing promised ; there are great things promised , and we have no Influence on it ; What would all our service do to influence this Promise , I will take away the heart of stone ? What did we contribute , when we first bargained with him , did we not resist the Promise , did we not say , I will go after my lovers ? What warnings did we sit out , before we brought our neck under his yoke ? All these prove that the Covenant is a Promise .

And from this Name of the Covenant , I would have you notice three or four things , before I go further ; Is the Covenant called a Promise ? Then , 1. Mistake not the Covenant , ye will hear presently , it has another Name nor a Promise , as if it were no way consistent with the Law , Antinomians say so , it 's a conditional Promise , go not ye to take up the Covenant , as if it were only a Promise , and had no condition at all : I deny not , but there are absolute Promises in it ; I will speak of them afterward . But , 2ly . Here the great encouragement , that Believers have for their security , they are under a Covenant , the Name whereof is a Promise : Suppose one of you were drowned in desertion , and a second exceedingly weak , and suppose a third were reproached and despicable ; yet if ye have from one that has both power and faithfulness ; a promise , that is refreshing ; if one should ask a man that were in great debt , how will ye win out of it ? I have a Promise , says he , ye have no pith nor power to pay your debt , I have a promise from one tht is rich , that can pay it ; here is the great encouragement that Believers have , and they have no other thing to keep up their heart , but only this , I have a Promise . 3ly . I marke it for this end that I may put thee to the thing I was pressing the last day , to take it up as a Covenant of Promises ; what am I ? says one , my house is not so with God , what an I ? says another , I have a crossed life in this world . But will any of these hinder him from making a Promise ? Thy Charter is not Merit , thy Charter and mine is not Purchase , but allanerly Promise ; and the only expectation we can have of wearing the Crown , and walking in the City that hath the twelve Gates , is allanerly Promise . If Satan and our deceitful heart question thy right , and say , thou deserves Hell , and thou hast many marks of going to it ; yet if thou have a Promise , and a Title to the man that gives the Contract , and draws the Articles of it , thou may be very sure , thy Covenant is a Covenant of Promise , that is the second Name . The third Name that is given the Covenant , it 's called a Command ; ye have it getting this Name , Gen. 17. Abraham is commanded to circumcise , in the tenth verse , every male child among them , this is my Covenant which shal be betwixt me and you , and thy seed after thee , every male among you shall be circumcised , and ye shall circumcise the flesh of your foreskine : If ye compare this with the 13 and 14 verses , He that is born in thy house , and bought with thy money , shall be circumcised , and my Covenant shall be an everlasting Covenant and the uncircumcised man-child , whose flesh is not circumcised , that soul shall be cut off , he has broken my Covenant , that is , my Command : Here ye have the Covenant , called under the Name of a Command : And here I would enquire a little into two things , 1st , Why the Covenant goes under the name of a Command ? 2ly , How we should improve this Name of the Covenant as a Command ;

As to the First , It goes under the name of a Command , He has broken my Covenant , that is , my Command , on these two grounds ; 1. The Covenant of Grace , it does not only oblige to all the Commands of the Covenant of Works , but to some moe , this may seem a strange assertion ; there is no Command in all the Law , but the Covenant of Grace binds to it , I came not , says Christ , to destroy the Law , but to fulfil the Law , Thou shalt not commit adultery , thou shalt not steal , thou shalt not take the Name of the Lord thy God in vain , thou shalt not covet thy Neighbours goods , &c. The Covenant binds to all these , and to many moe , it binds to Faith in Christ , to Repentance , which the Covenant of Works did not ; so no wonder it be called a Command : for this Covenant binds to all the Duties commanded in the Covenant of Works , and to many moe . 2ly , It comes to go under the name of a Command , it was the same Covenant of Grace that Abraham had a seal of in Circumcision ; it 's called a command in regard never were persons so obliged to obey the command , as these that are taken within the Covenant of Grace : The taking of us within the Covenant of Grace , is like a Woman Married , that is more obliged against Uncleanness , than she was before her Marriage , the relation is in Christ , the influences are from Christ . The persons under the Covenant of Grace , Antinomians say , they are not so bound to the command as others ; but they mistake it quite , if any person be bound in the world to the command , it 's they that are not bound by the Law only , but by Love ; the case is as it was with Moses Mother , Pharaoh's Daughter calls her when she found Moses among the Flags , and commanded her to Nurse the Child ; the best Motive that moved her to nurse the Child was Love , she stood by to see the Child among the Flags , and when she took up the Child , Love influenced her as much as the Law ; So , when there is a Covenant relation to Christ , the person in Covenant has an eye to him , not only from the command , but from Love ; So that no wonder it be called a command , for it has all the commands of the Law , and some moe , and the obligations to obey , are stricter than under the Covenant of Works .

Quest. 2. But here is a great Question , ye say the Covenant of Grace is a Covenant of Works ; we love to hear Grace exalted , and called a Testament , and a Promise , but that it should be called a command , looks this like a Covenant of Grace ?

Answ. It 's true , it 's called a command , and it binds to all the Duties that the Covenant of Works binds to , and a great many moe , it binds to Believing in Christ , to Repentance , which the Covenant of Works had no dream of ; but this takes nothing away from the freedom of it , therefore hearken to two or three remarkable things about the command , and it will shew you , that though it be a command , the command takes nothing away of the freedom of it . 1. Take notice , that though it have so many commands , as many as in the Covenant of Works , and moe , yet it will not stand on perfect obedience to them , sincere obedience it 's one of the clauses of it , and O! but it 's a sweet word , He will accept of the Will in stead of the Deed : Never one Treated with a Servant , to give him a Fee , if h● were willing to go to his Pleugh , and go his Errands , and if he did not go , he indentured not to accept of the wil● for the deed ; but as a Father with a Child , so he piti●● them that fear him , it s a command indeed , but he accept of the sincerity of the will ; it 's a remarkable way of dealing in this Covenant , that he had with David , he was si●●ing in his house and grieved to see the Ark of God in the fields , What am I , says he , that I should dwell in a house 〈◊〉 cedar , and the Ark of God in curtains ? Nathan was sent t● him , and told him , because it was in thy heart to build me 〈◊〉 house , I will build thee a sure house . So there are Command● in this Covenant , that go under the name of a Command● but the commands will be accepted in the point of obedience , the Will will be accepted for the Deed. 2ly , It contributes to evidence the freedom of it , in the point of 〈◊〉 command , in that there is nothing commanded : but it 's promised ; it was not so in the Covenant of Works , they ha● habitual Grace , the Grace that Adam was created with , he was to have no other stock but that ; Make to your selves 〈◊〉 new heart , and renew a right spirit within you : If any will take that command , and not look to the Promise , they might say , I may ly down and die ; there is no hope of Heaven for me , I can no more make a new heart , than I can make a new Heaven , or a new Earth ; but a new eeart will 〈◊〉 also give thee , and I will renew a right spirit within thee● There is no command , but there is a Promise su●table to it ; that was not according to the Covenant of Works● there was no promise of a new heart , or of assisting in Prayer , in the Covenant of Works , though there be as many commands in the Covenant , of Grace , as in the Covenant of Works , and many moe , yet since we bake beside Mea● we need not be discouraged . 3ly . Not only will he give to● will , and strength to will , but which is a great mercy , it● admits of repentance , when we have done an ill turn to our selves ; if we had weeped as many Tears as there are Waters in the Sea , If we should give the fruit of our body for the sin of our soul , if we had offered our Children to God , for what we had done , it was all to no purpose , In the day thou eats , thou shalt die ; but though this Covenant be commands , and yet though they be broken , if we go and mourn over them , the Covenant admits of Repentance . And lastly , which takes away the gall of being a command , it admits of a cautioner , and the Covenant is so ordered , that it we can go and mourn , and lay the weight on Jesus , it 's all one as if we had not broken it at all ; so that it is a command , of all that the Covenant of Works command , and of many moe ; for there are many things commanded in the Covenant of Grace , that were not commanded in the Covenant of Works ; and yet the calling of the Covenant a command , takes not away the grace and freedom of it . So ye have heard of the Covenant of Grace , and of the three Names given to it , that are handled this day , it 's a Testament , a Promise , and a Command ; but the Name I especially designed to handle is , the calling of it a Covenant .

Vse I will not fall on the Covenant now , only I exhort you to three things , which I resolved to press in the close of this Sermon .

1. From all the work of the day , learn the difference betwixt the Covenant of Grace and the Covenant of Works ; if ye be out of the state of Nature , and can prove your effectual calling , and that God has wrought a work of Conversion within you I know no tempation , nor discouragement , that needs to afflict you with the fear of Hell ; make but sure under what Covenant ye are , and that God has indeed brought you to be born again , and stated you under a Covenant of Grace , the Glory ye look for , how simple , how low , how guilty soever ye be , it 's left to you as a Legacy in Christ's Testament , and the Father will not control the will of the Dead : If thou can come to be stated under a right Covenant , thou needs not fear to plead as a Dept of Justice , Lord , give me thy Peace , and thy Pardon ; If thou should say , I am simple , poor , and ignorant , but will these make exception against the things left in Testament by Christ ? The Mediator has left them in the Testament , and if thou know once the things left thee in Testament , nothing can obstruct any Peace , however there may be a Fatherly anger , there is nothing that can obstruct fundamentally and radically thy Peace about thy great interest ; for they are thine by vertue of a Testament , and the Father cannot but fulfil the Will of the dead . Learn then to know what Covenant ye are under , for if ye be in Nature , all your grief for sin , all your repentance for sin , all your pleading to Christ , is all in vain , y●● Covenant admits neither of Repentance , nor of a caution●● is the danger of men that are not effectually called on 〈◊〉 acount !

2. I would have you look on this Covenant as a Promi●● when ye get any thing of it , either accomplished , or a wo●● let in to you of it , remember how ye held it , Isaiah 〈◊〉 many a sweet Promise , Jeremiah has many a sweet Promi●●● Ezekiel , Moses , and all the rest of the Prophets , has ma●● a sweet Promise , and how come they to be set down there●● They were not besought by us , we did not so much as se●● them to be set down , far less were they purchased by 〈◊〉 they came only by Promise , and take in what is requi●● to a Promise , these things are the fruit of his condesce●dency , of his liberallty , and they bring an obligation 〈◊〉 him to accomplish them .

3. And I close with it , from the work of this day 〈◊〉 may see that the Covenant is a command , they have brok●● my Covenant , that is , they have broken my command ; the●● are many practical Antinomians among us , they run away 〈◊〉 the Promises , and forget that the covenant is a command 〈◊〉 no it's a Truth , that I am not afraid to Preach , there is nothing that the covenant of Works requires , but it 's required in the covenant of Grace , and a great deal more ; the● were many things never called for in the covenant of Work● that are called for in the covenant of Grace ; and yet th●● Believer needs not be discouraged , they are all promised● the Will will be accepted for the Deed ; but if thou 〈◊〉 down carelesly , and cast off the command , and pleads 〈◊〉 the covenant as a Promise , thou takes not up the covenan● aright ; of all persons bound to keep the covenant , it 's thou that art in covenant with him , like Moses Mother , that nur●ed the child , not only out of command , but out of Love● but of all the Rebels that ever sinned against him , are these that sin against this command .

SERMON V. 2 Samuel 23. Verse 5.

●●though my house be not so with God ; yet he hath made with 〈◊〉 me an everlasting Covenant , ordered in all things , and sure ; 〈◊〉 for this is all my salvation , and all my desire , although he 〈◊〉 makes it not to grow .

I Entred the last day to speak of the covenant of Grace , and the first thing I proposed concerning it was , to consider the Names it gets in the Bible ; I have spoken of is as a Testament , and I have exhorted you to labour to try , if your Names were in the Testament ; It 's called 〈◊〉 Promise , and it 's likewise called a Command ; of all which ●e heard the last day , but the proper Name of it , it 's called 〈◊〉 Covenant , it 's true Antinomians , they deny that properly it 's a covenant , for they say , it 's free and without conditions ; but in effect this covenant of Grace , whatever Grace appears in it , it 's properly a covenant .

There are three things that properly make up a covenant , and all the three concur in this covenant ; First , there are parties indenturing , and treating , and concluding together . 2. There are articles and terms on which the agreement is made . 3. There is the interposing of Obligations for ratifying the Articles , for the covenant carries a curse in the bosom of it against the breakers of the covenant ; and where these three are , there is properly a covenant , these three I would make appear to you : for the Parties , I will not speak of them now , when I come to the second Branch of the v. God hath made with me , I will ●●eak of the Parties ; The things that I will insist on to evince the nature of this covenant to you , is the Articles , and the Obligations that are interposed , for the ratifying of these Artieles ; the clearing of these two will contribut much to open the nature of the Covenant ; Therefore hearken and ponder them : As for the Articles , that ye may know what ye ●o , when ye covenant with God , or pretend to be in covenant with him , it were difficult to run through all the Articles treated in this covenant .

That I may glance a litle at them , I desire ye may take notice , that among Men there are four sorts ordinary of Covenants , and the truth is , the Covenant of Grace it 's not properly one of them , but it is something complex made up of them all : And they that would understand the nature of the Gospel Covenant , must take in all the four , 1. Men use to make Covenants of Peace and War , Kingdoms and Nations they use to enter into such Leagues for a Peace and War . 2● There are among men Covenants of Traffique and commerce wherein either particular Nations , or particular Merchants will indenture & barg●ne , and enter in Covenant for Traffique and commerce . 3. There is among men Covenants , such a● pass betwixt Master and servant , betwixt Princes and Subjects which they call Despotick Covenants . Lastly . There are among men Marriage Covenants , wherein there passes a Treat● betwixt a Man and a Woman . Now the Covenant of Grace , 〈◊〉 not simply one of these four , but he that would rightly take up the nature of it , must consider it as taking in all the four , and when we come under a Covenant with God , or have an Interest in his Covenant , we are concerned in all the four .

First , There is betwixt God and us in the Covenant o● Grace , a Covenant of Peace and War ; It 's remarkable th● Scripture calls it a Covenant of Peace , Isaiah 54. ●0 . The covenant of Grace is a Covenant of Peace and War , and the● are four thihgs that ye will observes among men concur in 〈◊〉 Covenant of Peace and War , and all the four concur in th●● Covenant .

First , Ordinarly in a Covenant of Peace and War , the●● is a Reconciliation betwixt the Parties that come under a Covenant of Peace and War , readily this is the first step in 〈◊〉 Covenant of Peace , Man had fallen in a state of enmity wi●●● God , and God in a state of enmity with man , God was be●ding his Bow , and preparing his Arrows to shoot , and fitting them on the strings , and he is angry with the Wicked eve●● day ; Now when a person comes under a Covenant with God the first thing that is treated is , a Reconciliation , so th●● on Gods part , as Isaiah 1.18 . Come now , and let us r●●son together , saith the Lord , though your sins be as scarlet , they sh●●● be as whit as snow , though they be red like crimson , they sh●● be as wool . And the Sinner on the other hand triumphs i●● Peace with God , Rom. 5. at the beginning , being justified 〈◊〉 Faith , we have peace with God : So there is a Reconciliation made up by this Covenant , the first Step and Article of it is an Article of peace . 2. In Covenants of Peace and War , there is not only a Reconciliation , but there is a Fellowship , the Covenant of Peace resolves in Fellowship ; it is a rare thing for men to treat a Covenant together , meerly to lay by Feud , and not to have future Friendship ; the covenant of Peace takes in the Reconciliation & Peace , & then adds a Friend ship , so that now we may have access to God with boldness , we may go tell him our case , we may beg supplies out of his ●ulness ; he great rise of this is , the covenant is a covenant of Peace , it hath both taken away the Feud , and established a Friendship . 3 In covenants of Peace and War , there uses to be an owning of one anothers Interest , their Friends the same , and their Enemies the same ; Now this is in the covenant of Grace and in this part of it , as it 's a covenant of Peace , God Indentures , that our Friends shall be his Friends , and our Enemies shall be his Enemies , and his Enemies shall be our Enemies ; Therefore he appears to Paul like one bound in a covenant of Peace with the Saints at Damascus , Saul , Saul , why persecuts thou me ? on the other hand , we come to be concerned in his Interests , his Truth , his People and all the concernments ; Do not I hate them that hate thee , says , David ? yea , I hate them with a perfect hatred : The covenant bound him to it for it's a Covenant of Peace and War . Lastly , As there uses to be a Reconciliation , and an establishment of Friendship , and having common Friends & common enemies , so in these covenants , Princes and others they bind to mutual help , they bind to help one another Interests in distress ; so doth God in the covenant of Grace , the Lord engages to be our Strength , our Saviour , our Buckler , our Shield , he engages to be a present help in time of need ; and on the other hand , we engage according to our power , to help him , to come out and help the Lord against the mighty , and to help his People and all his Interests ; this is necessary in a covenant of Peace , and it 's necessary to be noticed by Believers on a threefold Ac-account .

1. Many a time they are ready to be shaken exceedingly , in the point of their Peace with God , for why , they find such an ill heart , such dullness in prayer , they find readily such failings in conversation , so that they conclude presently , my peace is broken off , no , the first notion under which tho● took up the Covenant is a Covenant of Peace , and so long a● it stands , thy Peace , stands ; So when there comes to be 〈◊〉 breach of Peace , we are still to look into the Covenant , th● nature and tenor of it , and to draw out an Extract of the Articles and Terms on which thy Peace comes to be made up when he made the Reconclliation , and drew the Articles o● the Covenant , he drew it not in these terms , ●ay when ye sin 〈◊〉 provoke me , this Covenant shall be altered , no , it stood o●● surer Principles in the Covenant ; therefore when thou think thy Peace altered , if thou be in Covenant , the Covenant o● which thy Peace stands must be altered . 2. It 's necessar t● be observing the Obligation that lies on Christ's people , to be Christ's Friends , and Enemies to his Enemies ; it 's a covenanted Obligation in this , that when any of his People a● low , ye may think it Charity to help them , but if thou hel● them not , thou breaks the Covenant , for the Covenant is 〈◊〉 Covenant of Peace and War , so that in effect , when any 〈◊〉 his friends or servants are in distress , if thou can help then and does it not , thou art in danger of the curse of the Covenant ; Therefore take it up ye that would understand the nature of it , and would know what ye do , when ye say , I go an● make a personal Covenant with God , and renew a person● Covenant with him , understand what ye do , when ye speak 〈◊〉 it , it 's a Covenant of Peace and War , and wherein ye are 〈◊〉 have common Friends and common Enemies , and to give help to his People and Friends , it 's a Covenant of Reconciliation of Peace with himself , so when any of his Friends stand in need of your help , it 's not only an act of Charity or Compassion , but the neglect of it is a breach of the Covenant ye are bound to it by the Covenant ; therefore if ye would u●derstand the nature of the Covenant , it 's in the first place 〈◊〉 Covenant of Peace and War , of Reconciliation , of Friendship & for the future , of having common friend & common enemie and to give help to his Friends on the account of the Covenant .

Secondly , among Men Covenants are Covenants 〈◊〉 Traffique and Commerce together : I believe in these four I will give you a glance of the tenor of the whole Covenant ? It 's ordinar for Nations , because every Nation cannot supply it self fully , but it stands in need of the Commoditi●● of other Nations , therefore Princes will enter into a Covenant of Traffique , and exchange Commodities with other , by exporting or importing them ; Now the Covenant of Grace is a Covenant of Traffique and Commerce with Heaven , and therefore ye have sometimes a Believer called a Merchant , The wise Merchant goes and sells all that he hath , and buyes the Field where the Pearl is : And ye have Christ himself holden out in the Scripture , under the formality of a Merchant , Come , buy Wine and Milk and Honey , without Money , and without price .

For clearing this formality of the Covenant , as it 's a Covenant of Traffique , I would have you to notice three or four things . 1. That Man as he violats the covenant of Works , he came under enmity against God , and the Covenant of Peace was broken up , so that by that Fall all Traffique with Heaven was broken up , to this day the natural Man has no kind of Merchandising or Traffiquing with Jesus , readily he may come to Ordinances , and to the Mercat of the Gospel , but he has no Traffique with Christ , his Covenant admits of none , there is neither buying nor selling betwixt Christ and him ; but the opening or this everlasting Covenant , and getting an Interest in it , opens a Traffique betwixt Christ and Believers , and ye will find in the Covenant these three or four things relating to this Traffique .

First , Ye will find the goods we traffique for , holden out in the Covenant , and they are of many kinds , there is wine , milk , honey , spices , gold , oyl , fine linen , eye-salve , in effect there are fields , and fields wherein the Pearls are , the Covenant offers , and opens a traffique , a commerce , a trade betwixt Christ and Believers , and the things are Wine , Milk , Honey , &c. 2. Ye have the Covenant not only opening the things for which the traffique is about , but ye have the price of them in the Covenant , ye have a treaty about the price of the Commodities , Isaiah 55. ye that have no money , come , and buy without money , and without price ; this seems to be a contradiction , to buy without money , and without price ; How can that be ? the truth is , our buying is a kind of giving on the merchants part , I confess it 's a considerable Objection , that some move , How can it be said , that these commodities are sold without money , doeth not the wise merchant sell all , and goes and buyes the field where the Pearl is , can he be said to buy without money , and without price , that sells all and gives for the field ? But the truth is , our all is not money , but dross and dung , and when we have done all , we are but unprofitable servants ; and when we have sold all , and bought the field , we have neither given money nor gold for it . 3. There is in this traffique on this formality , under which the Covenant is taken up , there is this Clause I say , in the Articles of Traffique , that the whole Stock , on which we Trade , is Christs , and we come to Traffique with a nothing mans goods ; It's remarkable , there are some he sends out and gives them but one Tablent to Traffique with , others he sends out and gives them two , to another he gives three , to another he gives four , but whether they be one , three , or four Talents , they are all his , all the things one which the Believer Traffiques , according to the Terms of the Gospel covenant , they are all his , the glory and grace of it ; no wonder they should especially redound to him ; so that when we have done any thing , or when we have gone and Traffiqued at a Communion , and Traded in Prayer ; or when we have gone to a Sacrament , or a Promise , whatever the Traffique be , it 's always Christs Stock on which we Trade , The Talents are his , and not ours , the parts , the gifts , the graces , the liberty in Prayer , the enlargement of Heart in performing Duties , they were all Christs , the Talents were his , and we were only Traffiquent with another mans goods : so when we have most liberty , and make the best Mercat we can , the gain and glory should especially and principally redound to him . 4. In a Covenant of Commerce and Traffique , there uses to be gain designed , and if it be not attained , the Merchant thinks all that he , hath done lost labour ; this is indeed in the Covenant of Grace , as it 's Covenant of Traffique , the person that has skill to follow the Trade , is designing gain ; it 's true there are many bunglers and hypocrites , that has no skill to follow the Trade , but he that has skill to Trade , his two Talents becomes four , and his five comes to be ten ; it 's necessary for them that are under this Covenant of Traffique , to be every year observing how their Stock grows , whether it be increasing , or going backward , whether thou be more heavenly , more Spiritual , more Tender , or whether thou hast more Communion with God for the Covenant is a Covenant of Merchandise : for if we be standing still , we are going back , if we be at a stand with it , and has no more this year than the last year , thou has the same measure of Duties , the same measure of Grace , the same measure of Knowledge and of Words , thou his no skill o● the Trade , if thou be not thriving and gaining at it ; so ye see it's first a Covenant of Peace and War , next it 's a Covenant of Traffique ; labour to make use of the Covenant , not only for Peace , but for Friendship with him ; in the Contrivement and drawing of the Covenant , he designed a Traffique and Trade betwixt him and thee , and designed gain in it , examine therefore how it thrives with you .

Thirdly , This Covenant as it 's a Covenant that uses to pass betwixt Princes and Subject , betwixt Masters and Servants , it 's called a Despotick Covenant , under this formality it 's necessar to be taken up also , as a Covenant betwixt Superior and Inferior ; now that it is such a Covenant , it 's evident , in regard frequently it 's called a Command , as Psal. 111.9 . He has commanded his covenant for ever . That ye may take it up under this formality , I would have you notice three or four things , that occurs in this Covenant , all of which ye will find meeting in the Covenant of Grace . 1. Ordinarly , the Master and the Superior Indentures with the Servant for several things , the Servant according to the nature of his station is to perform his part of his Service ; every one that comes under a Covenant , are not called to the same service , the Master will have one to wait on his own person , another to hold the plough , a third to call the plough , yet all come under a Despotick Covenant with the Master ; thus it is in the Covenant of Grace , the great Lord and Mediator has Treated the Covenant so , as every Christian that enters in Covenant , though he be not bound to all the Work of other Servants , yet he becomes particularly bound to all the work of the Station , and of the calling , to which by the Covenant he is called ; readily he is not bound to the work of an Officer , but to the work of a more privat station ; but all the Duties of his station , the Covenant binds him to them ; whatever be the station thou art in , whether thou be a Merchant , or a Master , or a Servant , or a Friend , whatever be the station or relation , God in the Covenant has bound thee to , all the Duties of that station , both in reference to thy Master , and all thy fellow-servants ; so that when we wrong our neighbour , let it be in his name , or in his Possession , we fall under a breach of one Article of the Covenant , so though the Covenant bind first and principally the Master to the Servant , coming under the Despotick Covenant , and the Servant he is especially bound to the Master , yet when he is under that Despotick covenant , the Master will not allow the Servant to strike his fellow-Servants , but he is bound in his carriage to be at Peace with others ; so in this Despotick-covenant , it binds first , to love the Lord our God with all our heart , with all our mind , with all our soul , and also to love our neighbour as our selves ; so the injuries done to our Neighbour , are a breach of the Covenant with God . 2. In a Despitick-covenant , we have not only service Required , but it 's ordinary for Masters to tell the Servants the manner of the service , he will have them to do it humbly and obediently , and readily ; now in the Covenant of Grace , as the Father has enjoyned all the Duites of the station of the Servant , he takes in Covenant , so be hath told the manner how it must be performed , he tells it must be performed sincerely , and in faith , and with an eye to Christ , and from a Principle of Love to God , and to the Glory of his Master ; or else he tells us in the Covenant , he will regard it no more , than the cutring off a dogs neck , or as if he had killed a man ; so when we do the duties of our station , if we do them not with the qualifications required in the Covenant , we break the Covenant . O how many breaches are we guilty of , when we are so little at our Duty ; when we engaged in the service , we engaged to do it seincerely and spiritully , that it 's not done in Love , Faith , and in the right Gospel Motive , we break the Covenant ; no wonder many Believers go with their hand on their loins , for breach of his Laws , when both the Duties of the station are neglected ; or if they be done , they are not done according to the qualifications required . 3. In doing this service there is a Reward , promised on the Masters part to the Servant , the Lord of that Servant when eh cometh , verily I say unto you , the Master shall make him Lord over all that he hath ; nay more , the Lord of that Servant shal gird himself , and stand and serve him ; so that in effect in this Covenant , as the Covenant binds to the Duties of the station , and that they should be done in such and such a manner ; so there is a great Reward promised to them that do them . Lastly , Sometimes liberal Masters in making Covenants with Servants , will give them some Arles , something in hand ; so we read in Scripture of the Earnest of the Spirit , that is , in our beginnings , the Arles of the Spirit , the beginnings of Love , of life , of Liverty , of Peace with God , of delight in God , they are like a Master , that he may encourage the Servant to do the Work he hath commanded him ; not only he promises to give him a Reward , but to give him all that he hath , and will give him an Earnest of that ; It 's remarkable , Princes that intend to be liveral in their Offers , which they make , as Herod did to Herodias , they have said , Ask of me , and I will give it thee , to the half of my kingdom : never one offered to give them all that he had , and to make them Ruler over all that he had ; so ye see the Tenor of the Covenant , under all these three Formalities , but all these three hold not out the nature of it so fully , as the fourth , it 's a Marriage Covenant , it 's a Covenant Transacted , not only quing together , &c. but it is a Marriage Covenant , and that best expresses the nature of it .

SERMON VI. 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

AMong many Differences betwixt the Covenant of Works and the Covenant of Grace , this is one ; there is no Promise in the Covenant of Works , but there are four Commands for it , but there is no Command in the Covenant of Grace , but it hath two Promises , there is a promise of strength to obey , and a promise of Reward when it is obeyed ; Therefore no wonder it be called a Covenant of Promises : I told you that there were four sorts of Covenants among men , and the Covenant of Grace was a Complex of all the four , it had something of the nature of a Covenant of Peace and War , it has something of the nature of a Covenant of Traffique and Commerce , it 's a Despotick Covenant , such as betwixt Master and Servant , and Prince and Subjects ; but the truth is , all these three do not fully express the nature of it ; therefore the fourth which remain a little to be spoken to , will open it more fully , it 's a Marriage . covenant , therefore ye find very frequently in Scripture , mention of Espousals , 2 Cor. 11.2 . I have espoused you , saith Paul , as a chast virgin to one husband , even to Jesus Christ , I will remember thee the kindness of thy youth , even of thy espousals ; herein it differs from the Covenant of Works , the Covenant or Works was foedus amicitiae , God and Adam were friends ; but this is foedus conjugale , a Marriage-covenant .

That I may the better open this formality of the Covenant , as a Marriage-covenant , I will offer these two things to be considered . 1. I will shew you , that this Covenant establisheth a Marriage betwixt Christ and Believers , it 's in effect the Contract , and contains all the Articles of the Marriage . 2. I will shew you on what grounds it comes to pass , that this excellent Covenant establisheth this Marriage .

First , That this Covenant drives at a Marriage , it 's not a Covenant of Peace and War only , or a Covenant of Traffique , such as betwixt Kings and Subjects , but it 's a Marriage-covenant , The clearing of this will appear , if ye notice two things that use to Constitute a Marriage , and the Covenant established them both with Christ . 1. There is an Union , a Marriage Union . 2. There is a Communion that flows from that Marriage Union , these are the two things that effentially constitute a Marriage , and by the Covenant both the two come to be established , betwixt Christ and Believers .

First , There is an Union , I mean not an Union of Friendship , or that is founded in the relation betwixt King and Subject , or Master and Servant , but it 's a Marriage Union there are two properties accompanying a Marriage Union First , It 's the nearest Union . Secondly , It 's the strongest Union . 1. The Union betwixt Christ and Believers , is the nearest Union , it 's remarkable , it 's compared in Scripture to the Union , betwix the root and the Branches , the Head and the Body , the Husband and the Wise , they are so Unite , that of all Unions it 's the nearest ; Christ speaking of these that were unite to him , hath a strange word , Mark 3. and alst verses , For who ever shall do the will of my Father , the same is my brother , and sister , and mother . How can these consist together , to be his brother , hsi sister , and mother ? But the meaning is , they have the nearest tyes to him , the nearest Union , he is as near to me , as if he were my brother , my sister , and mother . 2. As it 's the nearest Union , so it is the strongest ; the Marriage Union is of all Unions the strongest ; but this Union with Jesus Christ , established by the Covenant , it has something stronger than the ordinary Marriage Union : For 1. An ordinary Marriage Union may be loosed by Adultery ; It 's not so in this Covenant , Thou hast played the harlot with many lovers , yet return tome , back-ssiding children , for I ma married to you . 2. An ordinary Marriage Union may be dissolved by death , Rom. 7.2 . The woman which hath an husband , is bound by the Law to her husband , as long as he liveth , but if her husband be dead , she is loosed from the Law of her husband : but neither Adultery , nor Death , can loose this Marriage Union ; so the Covenant establishes an Union with Jesus , not meerly of Friendship , Traffique and Commerce ; but it establishes a Conjugal and Marriage Union .

2. This Covenant as it establishes a Marriage Union , so it establishes a Marriage Fellowship ; the Fellowship and COmmunion grounded on this Union , makes it a Marriage Fellowship : Take a view of three or four things holden out in the Covenant , in reference to the Fellowship , and ye will find , as there is the nearest Union , and the strongest , and so a Marriage union , so there is a Marriage Fellowship . 1. Take a view of the Converse that passes betwixt Christ and Bederers , 2 Cor. 6.10 . Ye are the temple of the living God , as God hath said , I will dwell in them , and walk in the , and I will be their God , and they shall be my people . Rev. 3.20 . Behold , I stand at the door and knock , if any man hear my voice , and open the door , I will come in to him , and sup with him , and he with me ; Lay these expressions together , I will be their God , I will dwell in them , I will walk with them , and sup with them ; they look very like a Marriage Converse . 2. No only doeth that converse prove this Marriage Fellowship , but the Covenant holds out betwixt Christ and Believers a mutual Communication of Secrets ; not only will he walk in them , dwell in them , sup with them , but he tells them all his Secrets , Joh. 15.15 . Henceforth I call you not servant , for the srevant knoweth not what his Lord doeth ; but I have called you friends , for all things that I have heard of my Father , I have made known unto you . On the other hand , they put on him all their secrets , All my complaints is before him , and my groaning is not hid from him , said David ; It 's remarkable , there are many things we grcan for , that we dare hardly tell any body what it is at the root of it ; All my complaint is before thee . It wasa notable word Hannah had to Eli , when she was mourning in the Temple , and he supposed her to be drunk , Put away from the thy wine , says he ; My Lord , saith she , I am not drunk wiht wine , but am a woman of a sorrowful spirit and I have poured out my complaint before the Lord . It 's a Metaphor taken from a Bottle , that a man is pouring out , until it be all poured our from the bottom ; and this is like a Marriage Fellowship indeed , He is their God , and they are his , he walks in them , and dwells in them , and sups with them , and he tells them all that he has heard of his Father , and they pour out their complaint , and their very groaning is not hid from him .

But 3. If ye take notice how the Covenant holds out , their standing and falling together like married persons , as the Woman marries the Man for good and ill , the alteration of the Husbands lot , from being strong to be sickly , from being rich , to become poor , from being honourable , to become despised , it looses not the Marriage Union , the Union is still bound . The fellowship betwixt Christ and Believers , is of this nature , it 's like the Marriage of Married persons , that if ever they be tender , it 's when they are Married , then their affections boyls most ; it 's so with Christ , like a kindly Husband , he is most tender of his married Wife : It 's remarkable , when Stephen was stoned , he looked up , and saw Jesus standing at the Fathers right hand , the Father said to him , Sit thou at my right hand , until I make thine enemies thy footstool . And Heb. 1.6 . And when he brigeth in the first begotten into the world , he saith , let all the angels worship him ; but when any of them that he has Married is suffering , he lets them see Jesus standing at his right hand , and all the Angels of God stand and worship him .

Lastly , If ye take a view of the delight they have of one another , O the pleasure he had of converse with this peoply ! Pro. 8.30 . Then I was by him , as one brought up with him , and I was daily his delight . On the other hand , what delight have they in him , when they sit down under the shadow of the Apple-tree , and goes with him into the Garden , and into the Banouetinghouse , and finds his fruit sweet to their taste . So layall these together , and ye will see the Covenant , as it holds out a Trealy of Peace and War , as it opens a Traffique , as it 's a Transaction betwixt Lord and Servant , so betwixt Flosband and Wife ; so it 's a Marriage Covenant , and it establishes and Union and Communion .

Quest. Before I leave this , there is one question to be cleared , one may ask , How is it possible , that there should be a Marriage Union betwixt Christ and his followers in this Convenant , there may be a Treaty of Peance and War , there may be a Traffique betwixt Kings and Subjects , there may be a Covenant , as betwixt Lord and Master , but how can there be a Covenant , as betwixt Husband and Wife The great reason of his difficulty is , the inequality betwixt the parties he is the Potter , and we are are the Clay , and the Potter to Marry the Clay , there is not only a physical difference , but a Moral , He is infinitly holy , and we are exceedingly sinful , and how then can it be a Marriage Covenant ?

Answ. For clearing of this , I desire ye may take notice of three or four things ; 1. Our blood is honoured and made noble , by the assumiing of our Nature into a Personal Union with the God-head , this has in effect preferred our Nature to the Nature of Angels , Man is now exalted above the Angels , and they think it no disgrace to them , they were our elder Brethren by Creation , and they were more noble Creatures , and we were made a little lower than the Angels , but now they think it no disgrace to worship One that is Man , and to follow Him where ever He goes : How low soever we be by Creation , yet our Blood is Nobilitat , in that it 's unite to the Person of the God-head , in the Person of the Mediator . 2. Take notice of this , That Christ has a way of purifying these that He marries , the case is as it was with Ahasuerus and Esther , she is pitched on to marry Ahasuerus , but there must be thirty days , wherein her Maids were to perfume her , before she was married , this was Typical , and shews , that though there be an inequality betwixt parties , yet Christ has a way of purifying , and making them that have an ill smell'd breath , to give a sweet smell , He has persumes that can make them sweet and odoriserous . 3. Though there be a great inequality betwixt the parties , yet the Covenant may drive this Marriage , in regard , how low soever we be by Creation , we are the Father Gife in Election to the Son , the Father gave Believers to the Son in Election , All that the Father giveth me shall come un●● me . Now how inconsiderable soever we be by Creation , and how despicable a Gift , yet he respects the Gift for the Given sake . Lastly , Christ is exceeding condesceading , for as great , and as noble , and as eminent as Christ is , yet he is o●● all the most condescending , he took well with that , not t● to have a hole to lay his head in , and to be cruciesid betwixt t●●● thieves ; and no wonder he take well with it , to marry a blace Bride , especially since she was the Fathers Gift , and he knows how to perfume her , and nobilitat her blood , by unting it to the God-head , So that ye see the Marriage is very forcible , on all these four accounts ; Now if ye would rightly take up this Covenant of Grace , and understand what yet are doing , when ye make a Covenant with Carist , ye must take up the Covenant in all these four respects ; it 's a Covenant of Peace and War , that Christ and ye shall have common Friends , and common Enemies ; it 's a Covenant of Traffique , where ye may buy and sell , ye may buy fine Linen Gold , Eye-salve , without money , and without price ; It a Covenant betwixt Lord and Master , and Subject , and Servants , that ye shall serve him , and in the manner prescribed in the Covenant ; and he shall give the greatest Reward as the Term , and an Arles until it come ; and withal , it 's a Marriage Covenant ; take youto the Covenant under all these formalities , and ye will take it up right .

And that ye may be put to it , take up the Covenant as a Marriage Covenant ; I will but give you these three Qualifications , that are necessary in ones carrying a Marriage Covenant .

First , I exhort you to pearken to Christ's wooing motions , all the Sermons , and Scriptures that are the grounds of this Marriage , they are indeed Christ's wooing motions , he would not only be at peace with them , and have a Traffique with them , but he would have a Marriage ; It 's true , there are many of you , ye may say , as Abigail said , she was married to Nabal , and David se et to take her to him to wife , I am not worthy to wash the Feet of the servants of my Lord , yet she arose and went to meer the Messengers to go with him ; indeed we are not worthy to go to his Marriage-bed , and to be priviledged with the priviledges of the Covenant , yet entertain his wooing motions .

Secondly , I would desire you to consider , what the priviledge of such a Marriage is , O such a joynture as he prepares , though he get no Tocher , as a wonderful joynture he gives ; It 's remarkable , Ahasuerus had married Esther , a poor maid , Mordeci's Neice , yet he loves her , so that he says to her at the Feast of the Banquet of Wine , what is thy petition Queen Esther , and it shall be granted to thee , even to the half of my Kingdom : But these are not the Terms that he makes to his Bride : they are strange offers in the Covenant , concerning my Sons and my Daughters , command ye me ; Whatsoever ye ask the Father in my Name , he shall give it thee ; Delight thy self in the Lord , and he shall give thee according to the desire of thy soul .

Thirdly , That ye may enter this Marriage Covenant , remember the Terms on which ye must enter , as a Woman in Marriage does when she marries Husband , she marries him for good and ill , readily ye may see your Husbands interests very low , but let not that dissolve the Marriage ; as guiltiness will not dissolve the Marriage on his part , so the Cross attendig him should not loose it on our part . Now they that understand the Covenant rightly , and know what they are doing , when they are personally Covenanting with him , they do all the four , they accept of him as a Friend , to be at peace with him , and to have common Friends , and common Enemies ; and they accept of a Covenant of Traffique , that they will buy gold and fine linen ; and they accept him as a Lord ; but especially they take him for a Husband , the Covenant is a Marriage Covenant . These four will sum up the great Heads of the Covenant . But to go further .

The third thing I would open is , how this Covenant is made up on all these four Heads ; I will not here speak of the Mediators part , I pitched on that else , and shewed you what the Mediator did , in reference to the Covenant . But for the making up of all these four sorts of Covenant , there are two things necessary to make it up . 1. There must be consent to all the Articles by both parties . And 2. There must be Obligations to secure the consent for the future , otherways variable Creatures like us , if there were not a penalty , and a curse put into the Covenant , what would our consent signifie ? Now both the two are necessar , in Transacting of all these four sorts of Covenants , in all the Head and Articles of it . First , There must be consent of parties , to make up the Covenant . Secondly , An Obligation trom the hazard or curse , in case that insent be past from ; and here I will speak a little of the Consent , that is necessary to make up this Covenant , I need not speak of the Consent on Gods part ; I will evidence to you , the most hearty consent that ever wa● given to a Contract on His part , by these three things .

First , He committed the drawing of the Govenant to the Mediator , It 's true the Prophets were the Pen-men and Secretaries , but the Mediator was the Inspirer of all the Articles , now it was an evidence of His hearty consent , that He committed the drawing of the Covenant to the Mediator , and t is Glory is a thousand times more advanced by the Covenant of Grace , than it was by the Covenant of Works all the payment He would have gotten from Adam , was nothing to the payment he hath gotten from His Son ; if all the Angels , if all the Sons of Adam had met together to do Him service , they would not all make up such a piece of service , as he got from His Son , the Man that was His Fellow . 2. His consenti's all along declared in the Scripture , why has He penned this Bible , and appointed his Ministers to Preach and press it on people , if He were not serious in his designs ? Why makes he such protestations , As I live , I delight not in the death of sinners . Why weeps he when his offers are refused , as he did over Jerusalem , if he had not given his consent in the Covenant ? 3. The Mediator that drew the Covenant , and sealed it by a Testament with His Blood ; of all the persons that ever were received into Glory , He received Him in the greatest Triumph , when he welcomed His first-born Son to Glroy , He set Him down on His right hand , and bade all the angels worship him ? If He had not done Him the greatest Service , would He have used Him so ? And would He had so great pleasure to have them singing , Worthy , worthy is the Lamb ; But all the matter in making up the Covenant , is about our Consent to the Covenant ; now a Christian gives his consent to the Covenant , and thereby in all the four Heads , makes it to be a sure and fast Bargain .

First , We give our consent to the Covenant in the second Adam ; as we gave an implicite consent to the Covenant of Works in the first Adam , so we gave a consent to the Covenant of Grace in the second Adam : Here you would take notice that though the Covenant of Grace be made with all Believers , and every particular Believer may make use of it , as if it were only intended for him ; yet the principal Parties Treating the Covenant are , the Father , and the Mediator ; the Covenant of Grace is especially made with the Mediator ; now when the Messiah giveth His consent , and accepts of the Covenant , as a Publick Person standing in the room , and supplying the place of all the Elect , we gave our consent in Him ; and the truth is , there is never a Christian that comes to be backward to imbrace the Covenant , or that after they had imbraced the Covenant , breaks it , but in a manner , they say , that Christ consented to more than they will stand to ; for as the Father in Baptism binds the Son to the Covenant , so the Mediator as a Publick Person , standing in the room of all the Elect , the Father had given His consent , and the Mediator had given His consent to the Covenant in all our Names , and has engaged to get our consent ; as a Husband may consent for the Wife , or the Parent may consent for the Child that is a Minor ; so doeth Christ as a publick Person consent in our Name , and who ever break the Covenant , they as it were , flee away from our consent of the Covenant , Transacted betwixt the Father and the Mediator .

Secondly , We give our consent to all the Articles of the Covenant in our Baptism : A Christian before he can be engaged to other Lovers , the Lord keeps him as it were from the Womb , he will give him his Name , the Seal of the Covenant ; it 's true the Parent binds for the Children , as men may make Bonds binding their Heirs , so they have a warrant to bind for their Children to God : There are two consents we give , and both of them are implicite , our Parents binds us to be Christ Friends in Baptism , to buy of him gold , fine linen , and to accept of him for our Lord , to marry him , and to have nearest Union with him , and the sweetest Communion that may be enjoyed : But there is a two-fold explicite consent , that we give to the Covenant ; First , It 's an explicite consent , when we accept of the external Priviledges of the Church , the Word and Sacraments ; when we accept of these and state our selves Members of the Church , the very accepting of the Priviledges , is a consent to all the Articles of the Covenant ; a person that is not resolved to be serious in taking the Covenant on all these four Heads , had done better not to have accepted the Priviledge of the Church , the very accepting of the priviledge , to go to the Church , to get your Children Baptized , to come to the Table of the Lord , is as much as to say , I will stand to what the Mediator Treated , and what my Parents did engage to , when I was Baptized . 2. We give this explicite consent , either in the Sacrament of the Supper , or at any time that a Christian comes under a personal Vow , both of these are express consents , so that , though it may be , as ye will hear , the consent be not cordial ; for there are many kinds of consents to the Covenant ; though I say the consent be not cordial , yet it 's enough to bring thee under the curses of the Covenant ; though it bring thee not under the blessings of the Covenant , thou has neither a Covenant of Friendship , nor a Covenant of Traffique ; the Mediator gave his consent , and thy Parents gave their consent , and in they accepting of the Priviledges of the Church , and the Sacrament of the Supper , thou gave thine ; and though they bring thee not to to be married to the Mediator , yet they may bring thee under the Curse of the Covenant ; for when it may be thou replyes , thou did not give thy consent to the Covenant , but thy consent was given , in thy accepting of the priviledges of the Church ; or when thou came to the Sacrament of the Supper , or came under a personal Vow , and in this consent , either we accept and cordially imbrace the Covenant , or by our consent we expose our selves to all the curses of it ; the very consent engages us to all the curses of it , therefore will he say unto thee , Out of thy mouth I condemn thee ; So the Father is cordial in in his consent , and the Mediator can bear him witness of it ; and all in the visible Church , they visibly profess they stand to the Covenant , at he drew it , they approve of the consent he gave , and that their Parents gave in Baptism , and by their accepting of the outward priviledges of the Church , and when they take the Sacrament of the Supper , they give their own consent , and when they have given their own consent , they are either under all the curses of the Covenant , or all the blessings of it .

Quest. I will only clear one case of Conscience , that may be very obvious against this Doctrine , and so shall close this Sermon ; some may say , I am afraid to give an express consent , or else I would go home from this Sermon , and go to a corner and tell him , I owne what the Mediator did , when he consented to the Covenant in my Name ; I owne what my Parents did in Baptism , and I give my own consent , and gives my hand , and as it were strikes hand with the Father ; I will go and do all these things , but I am afraid to give my consent , on a two-fold account . 1. I am afraid that my consent be not sincere . And 2. I am afraid that it be not abiding . I confess this is a great Objection , for the Covenant cannot be really Treated , but by Confenters who are upright , and who will persevere .

For answer to the Question , I will offer you two or three things . 1. I would have you notice , that several times , the first motive of the Souls consenting to Covenant with God , it 's often fear , I confess indeed , fear is a changeable thing , and we may do with our fears , asthe fame goes of the man , that when he was upon Sea , he Vowed to the Virgin Mary , that if he came safely to Land , he would offer her a pound of Candle , but when he came to Shore , he said a plack candle might serve her ; our resolution alters with our Fears , yet many times fear of Hell , and desire of Heaven , drives on the beginning . Ye must not think the work will not be sincere , because the fear of Hell may be at the bottom of thy consenting to the Covenant , no , like a Woman that is marrying a Man , the first motive of the Marriage is , he is a great man , and has a great Estate , and I will have an easie life with him , but yet afterward she comes to love him for himself ; the beginning of the work , and thy giving thy hearts consent to owne the Mediator , in what he did , i● may be fear of Hell , and love of Heaven , and thou may love the man that is offered to be thy Husband , because thou wilt get great things with him , yet afterward thou will love him for himself , therefore stand not at it on this account , but come forward .

Secondly , Take notice , that sometimes there may be a very hearty consent , when yet 's it but ill exprest , there may be much in the heart , and little in the expression ; the truth is , the case is in our consenting to the Covenant , as with two men , the one is an honest man , and down not endure cheating , but for his hand-writ , he can draw no hing but his mark ; the other man is a Clerk , and can draw excellent Letters , and Gild them all with Gold , but he has a cheating hand , and a false heart : In thy consent to the Covenant though thou can but take up more of thy ill , and knows not what thy comfort is , yet there may be much love , thou art like the man that is writing only his mark , and the fear of Hell and love of Heaven : makes thee given thy consent and where thou hast given thy consent , thou cannot write thy own name but thy mark , yet come forward write thy mark .

Thirdly , I exhort thee that makes this doubt , to consider that the strength to persevere in the Covenant , when thou hast consented , it must come from the Covenant ; the cast is with us , as with some poor men that comes to a Writer and bids him write the Bond of such a Sum , and after it is writter , he bids him pay for the writing of it , and he saith , I have nothing to pay for it , until the Bond be payed to me ; in the point of perseverance it 's so with us , we are not to go and torment our selves with , I will fall away I will not persevere , we are not bound to pay for the Bond until that the Bond be payed to us ; therefore it is the ground lesest thing in the world to stand at , I will not give my consent to the Covenant , for I will not be sincere , I will not get bidden at it , but I will give my consent , when the Bond is payed to me , and then I will pay for the writing of it , and I will get strength to perform , and to persevere ; thou has no furniture , neither for being cordial , nor for perseverance , until conce the Bond be begun to be payed .

Lastly , Christian know , thou that stands at consention on these Grounds , know this for certainty , that there has a great many entred in Covenant with Christ , and consented to it , they have gone and made a personal Covenant , and holden up their hand , and Vowed it in a Covenant with God , that were as weak at the beginning as thou , and by their hanging on the Promises of the Covenant , have been keeped constant ; if in thy consent to the Covenant , and endeavouring to keep it , if thou honestly endeavour to keep it , every breach of it will not make him cast thee out of it . I confess some Covenants men will make , they have this clause in it , if the one fail , the other is loose , the Master and Servant are free at the Term ; it 's not so in the Covenant of Grace , the Covenant of Grace binds God to his own Faithfulness , and his Son , if we believe not , he abides faithful , he cannot deny himself , the scope of this is , to put you , to owne your Mediators consent , and your Parents consent , and go home and strike hands with Him , and accept of the Covenant of Peace , and a Covenant of Traffique , that ye will be more in going to the Mercat , where gold , eye-salve , fine-linen , are to be sold , without money , and without price , and that ye will accept him for a Lord ; and readily when the Bond is beginning to be payed , ye will find enough for stedfastness and sincerity . There is Gods part , and our part in the Covenant , and we will never do any thing at our part , until He begin to do at His part , all the furniture on our part must come from Him ; therefore we can never be the first pay-master , and can never be the Party in Covenant , that will begin first to pay the Articles of the Covenant ; no , in the day we Covenant with Him , we make this an express Article in the Covenant , Lord , till thou fulfil thy part , I can never fulfil my part .

SERMON VII . 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my Salvation , and all my desire , although he make it not to grow .

I Divided this Verse in five Branches , the first Branch was the Nature of the Security , that David had from God for his encouragement , he calls it a Covenant ; I have dwelt on this at length , though Divines that write of the Covenant , insist on several things that I have not mentioned , yet I need dwell no longer in opening the nature of the Covenant than I have done ; there is no man , nor society of man can loose the Obligation of a Covenant ; it always binds , either to the Duties , or to the Curse and Penalty of the Covenant ; and if we cast off the Obligation to the Duty , wely under the Obligation to the Penalty .

But before I yet leave this Branch , there is one thing I proposed in the Point when I named it , that I will dwell on in the Work of this day , which is , to evidence and prove , that this Covenant is a Covenant of Grace for so I told you in the proposing of the Point , that the great ground of encouragement at death is , the Covenant of Grace : I confess , I remember not where in all the Scripture it 's expresly called by this Name ; It 's called a Covenant of Peace , and a Covenant of Promifes , Ephes. 2.12 . And it 's called a Covenant consisting of mercies , Isa. 55. I will make an everlasting covenant with them , even the sure mercies of David : the root and end of it is said to be Grace , to the praise and glory of his grace , and to the exalting of his grace : There are multitudes of Names given it in the Bible , equivalent to this Name a Covenant of Grace ; Therefore it may very rationally have this Name a Covenant of Grace . But the thing I intend to follow in the work of the day is , to do these four things , and if the Lord be with us , and bless us , they may be for our edification and advantage . 1. I will prove and make appear to you , that this everlasting Covenant , this ordered and sure Covenant , is a Covenant absolutely of Grace . 2. I will shew you some reasons , why God in Transacting this Covenant , would have it to be entirely a Covenant of Grace . 3. I shall clear an Objection or two . And lastly shall help you to improve it , in reference to some particular cases .

First , For proving that it 's a Covenant absolutely of Grace , I must first clear what is meaned by the word Grace . It 's true , sometimes it 's put for inherent Grace , which Papists call Gratia gratum faciens . 2 Pet. 3.18 . But grow in grace , and in the knowledge of Jesus Christ : most ordinarly it 's put for Gods free favour and good will , so we find Rom. 11. If it be of grace , then it is no more of works , otherwise grace would not he grace . And when we call it a Covenant of Grace , the meaning is , it 's a Covenant consisting of meer Favour and Good-will ; and this is the thing I am to make out this day , that this Covenant is absolutely and entirely a covenant of Grace : I confess this is a generally supposed Principle among Christians , yet it 's not well understood . First , That covenant which is founded neither in the merit of the Creature , nor in any alluring motive from the Creature , must be a covenant of Grace with the Creature ; there are must be a covenant of Grace with the Creature ; there are ordinarly two things that influence Transactions and Covenants , the merit of the Creature , or if there be no merit , some alluring motive ; Abimelech entered in a Covenant with Isaac , because he saw God was with him , Shechem is content to enter in a Covenant with Jacob's Children , for all their cattel saith he , will be ours : Many will enter in Covenants with others , either on the account of merit , a Master will covenant with his Servant to pay him his Fee , and that because he hath wrought well ; or if there be no merit , they go on some alluring motive : a man will enter in a Marriage covenant , sometimes on the account of beauty , and sometimes on the account of riches ; but God is entering in a Covenant with us , saw neither merit , nor any alluring motive : as for our beauty , Ezekiel 16.6 . When I past by thee , thou wast cast out in the high-way , lying in thy blood , to the shame of thy nakedness , and no eye pitied thee , I passed by thee , and cast my skirt over thee , and the time was a time of love : And for our goodness and riches , Psal 50.12 . If he were hungry he needed not tell us , for the cattel upon a thousand hills belong to him ; and Psal. 16.2 . Our goodness extends not the thee : He had been no less glorious nor happy , if He had never created Man , it had diminished nothing from His infinite perfection . Now a Covenant founded and transacted betwixt Him and us , where there is neither merit , nor any alluring motive , must absolutely be a Covenant of free will and entire Grace .

But Secondly , the evince this yet further , that it is a Covenant absolutely of Grace , compare it with the Covenant of Works , the Covenant made with Adam ; for in the Covenant made with Adam , there was indeed Grace in it , yet not so much Grace as appeared in this Covenant ; the Covenat made with Adam , was made with a person that did not merit a Covenant , yet it was made with an innocent man ; however he had not provoked God , yet he did not merit that God should Covenant with him ; the Covenant made with Adam , was made with an undeserving man indeed : but He makes the Covenant of Grace with his enemy , For when we were yet enemies , Christ died for us , Rom. 5. And he gave Himself for the ungodly , and not for the innocent ; any of us may know by our own temper , if we shall make that the measure , whereby to consider Acts of Grace , if a man had never wronged us , nor injured us , in word or in deed , how ready are we to make peace with Him ; but if he had done his outmost out of malice and contempt of heart , it 's not easie to fall under a Covenant with him ; The Covenant made with the first Adam , was made with an innocent man , that had done nothing to disoblige Him ; but when He made the Covenant of Grace , He made it with fallen man , the ungodly man that was his enemy ; now what a great deal of Grace was there in this , if we had bound up Covenants of friendship and fellowship with a man , and if he had betrayed and gone contrare to his engagements , and turned implacable and vindictive , would we bind up a Covenant with that man again ? And the case was so , when He treated a Covenant of Grace , He not only saw no merit , nor alluring motive , but he saw us in a state of enmity , yet that hindered him not to make a Covenant with us .

Thirdly , To shew the Grace of this Covenant , consider the great Blessings that he is content to promise , and engage for in the Covenant , far greater Blessings than in the Covenant of Works ; nothing contributes more to evidence it to be a Covenant of Grace , than the consideration of the Blessings promised in the Covenant . I suppose a man should take a Beggar , or a Prince should take a Rebel , and promise him his Life , and make him his Kitchin-Boy , and give him liberty of scour the Vessel , and to turn the Rost , it were much ; but if he Indenture with him , that he shall feed him with Wine , and Milk , and Honey , and Spices , and give him Gold in his Purse , and Eve-salve , nay more , if he Indenture with him to give him his Son in marriage , nay , to give him himself , considering there is neither merit , nor alluring motive for this , the person is a Rebel , a base and unworthy man : in the Covenant of Grace , the Lord hath taken this way to evidence the Grace of it , to speak with reverence , it 's impossible for him to promise greater things , He is at the outmost of what he can do , and Men and Angels admire of what He can do ; however He be infinite in Power , yet it 's impossible , to speak with reverence , for the eternal God , to promise greater things than Himself , and his Son , for all Eternity , and that in such a way , as the creature can be capable to enjoy ; so that considering the great Blessings of the Covenant , not to speak of Pardon , Peace and Communion , and Joy , but to promise Himself and his Son : In the Covenant He promises to give His Son to suffer , to be a curse , and subject him to the lowest things , except Sin , that He could be capable of . It is a great controversie betwixt us and Papists , if He descended locally into Hell , we deny it ; but we maintain that He had the equivalent of the Pains of Hell on his Spirit ; and that Article of our Bellef , is to be understood of horrour of Spirit ; now to advance us to the greatest priviledges we can be capable of , which are the enjoyment of Himself and his Son for all Eternity , in the perfectest measure we can be capable of , what a deal of Grace is in it ?

Fourthly , To evidence that it 's thus a Covenant of Grace , consider on what Terms in the Covenant these great things are ; and indeed here especially lies the Grace of the Covenant , any would think the Terms behoved to be very high , considering the Glory of the Merchant , and the greatness of the Marriage ; here is the matchless Grace of the Covenant , the Terms on which all these are offered , makes it indeed of Grace ; and in reference to the Terms , I will offer these five remarkable Considerations , that evidence it a Covenant of Grace . 1. He that offers these Commodities , offers them with a free Discharge of all bygone Debt . If for the future the Covenant will be embraced , this is a remarkable Article , to evidence the freedom of the Terms ; there is no blasphemous person like Paul , none that hath had seven Devils like Mary Magdalen , there is no persecutor like Manasseh , it 's supposed he was one of the most terrible persecutors , of whom the Apostle Heb. 11. speaks of sawing asunder , he sawed Isaiah asunder with a Saw ; no Publican like Matthew , no denyer of Christ like Peter , no murderer and adulterer like David ; no person of whatsoever guilt , except one Sin , He hath excepted the Sin against His Spirit , but he is content in the Covenant , if any embrace and take hold of the offers , He will pass all bygones , if there be accurat walking for the time to come . 2dly . It 's remarkable in the Terms , that He requires no other condition , but allanerly Faith and its Concomitants ; this is in effect as much as a free Discharge , and ye shall not pay for it , only humbly and thankfully accept of it ; Faith is altogether consistent with Grace : suppose there were a great man would offer a Begger a Talent , is it not an Alms , and an Act of Grace , if there be no more required of the Beggar , but to take the Alms ? The Covenant of Grace runs in this Channel , only believe , accept of the Offer of my self , and of my Son , for all eternity , and this is all that is required . 3dly . The least degree of this acceptance , providing it be sincere and not counterfit , the Covenant accepts of it ; if your Faith be as the Grain of Mustard-seed , suppose it be never so small , if it be not counterfit , the Covenant accepts of it . And lastly , the Covenant accepts of it , though it be mixed with much Corruption ; that poor man in the Gospel that came crying to Christ , hath a kindly answer , Help me , Lord , I believe , help my unbelief . Mark 9.23 . My Faith hath a great deal of dross among it , it is as large unbelief , as Faith , but , Lord , help my unbelief . Now the Covenant that runs on these Terms , is not this a Covenant absolutely of Grace ?

But lastly , to add no more , it 's evident to be a Covenant of Grace , if ye consider the way how this Covenant is followed ; it 's not only without merit , and alluring motives it's not only made with fallen Man , and not only with at innocent Man , not only holds it out the greatest things God can give , and on the freest Terms : But lastly , it 's evident to be a Covenant of Grace , if we consider how He follows it . I will name but three or four things how He follows it , and they will evidence it yet further to be a Covenant of Grace 1. He is the first seeker and offerer of a Covenant ; any body would think that we should begin the motion , for we were the men that had the toom hand , and He had the full ; but yet He is the beginner , and He may say of any when they are effectually called , and brought under the Bond of the Covenant , I am found of them that sought me not , and sought them that asked not for me . 2dly , It 's remarkable in the way of following it , that the persons whom He follows , they are not only in all things equal with others , but several times they are worse than others , if ye take a view of them in their natural priviledges : was not Esau Jacobs brother , and the elder brother , and had the Birth-right , Yet Jacob have I loved , and Esau have I hated : Ordinarily these that he follows to bring under the Covenant , are alike in all things , two lying in one Womb , two grinding at the Miln , two on the house top ; yet He makes a Covenant with the one , and passes by the other : but often they are worse than others , often-times ye will find them simpler than others , they are the foolishest things , things that are not ; yea sometimes they are very ignorant , and that in the great things of the Gospel , the subtilties of Philosophy are almost ridiculous to them ; yea , many times they are the worst and greatest of sinners that He brings under the bond of the Covenant , the like of Paul , of Peter , of Manass●h : Now that He should follow the Covenant thus , that He should follow them that have the same things naturally , they are pieces of Clay out of the same Pit , they are Stones out of the same Quarree , and that He should make choise of one like a shrub , and the things He leaves like tall Cedars . What a deal of Grace is there in it , that He should take the shrub , and pitch upon it , bring it under the Covenant , and leave them that are wise for Wit and Learning . 3dly . If ye take a view of this , the Grace of the Covenant will appear , that after He hath sought them , and found them , and feltered them , and bound them with the Cords of the Covenant : the Grace of it appears in this , that once bound , and ay bound : it 's everlasting , there is no getting out under it again : it contributes to evidence the Grace of the Covenant , that He will bide so many refusals , that He will stand , and knock at the door , until his head be wet with the dew , and his locks with the drops of the night , and then put His hand at the hole of the lock , if he can get but an hole in the door , though He cannot get an open door , He will put in His Finger at the hole of the door , and drop in Mirrhe upon the handles of the lock : may not all these things evidence the Grace of the Covenant ; but nothing evidences it more than this , that no unbelief , no guiltiness will cast without the Covenant again ; if once in Covenant with Him , once in , and ay in it : Thus He covenanted with David , if his children offend , He will correct them with the rods of men , He will visit their iniquity with rods , and their transgressions with stripes ; He will send them to prisons , and to scaffolds , but his presence nor his loving kindness will he not take from them . Now lay all these together , and I hope I have evinced to you , that this Covenant is absolutely and entirely a Covenant of Grace .

Quest. I would clear one Objection before I give you the Reasons of it : May not some say , are there not conditions in the Covenant , and are they not difficult , if not impossible to be performed ? Can that be a Covenant of Grace , that calls for self-denyal , for taking up of the cross , for repentance , for faith , for being holy as God is holy ? Nay more , it calls for all the duties of the Covenant of Works , and more ; for the Covenant of Works bound Adam neither to repentance , nor faith ; but this Covenant binds to obedience to the whole Law , and to repentance , and believing , which the Covenant of Works did not ; and can this be a Covenant of Grace that runs in this channel ?

For Answer to this Question , Antinomians indeed say , there are no conditions , and therefore they deny it to be a proper Covenant ; they say , it 's rather a Promise than a Covenant ; we maintain there are Conditions in it , and all these things are true , it binds to obedience to the whole Law ; but there are three things in the conditions , that in effect make them nothing contrare to this , that it 's a Covenant of Grace . 1. There is no condition in it to be performed in our own strength : a man goes quite from the Covenant of Grace , that would wring repentance out of his own heart , or that would pray , or preach , or hear , in his own strength ; indeed this suited well with the Covenant of Works ; and when we go like Sampson , in our own strength , we go directly from the Covenant of Grace ; the Father in the Covenant , hath appointed a Nurse to bear us up , He hath appointed a Tutor to govern and guide us , a Purse-master to bear our stock , so that of our selves , as of our selves , we can do nothing ; according to the Tenor of the Covenant of Grace , we are to do nothing ; whether to suffer , to pray , to preach , to hear , the Covenant is so contrived , that all these things called for , are not called for in our own strength ; we break the Covenant , if we wring them out in our own strength ; the main thing is to lay our stock in Christs hand , whether to do , or to suffer , it 's according to the Tenor of the Covenant , that we should be supplied by his Grace , that we should have wisdom , sanctification , and all from Him , which is a necessary thing for Believers to observe , that take them to the Covenant of Grace ; they are sometimes exceedingly prejudged by not eyeing this Covenant , when they pray , or go to hear , they think the furniture they have from Grace , or the habitual Grace they have , will carry them through the duty ; no , ye break the Covenant , if ye eye not Him in all things the Covenant calls for . 2ly . Although there be many conditions in the Covenant , yet nothing is a condition on our part , but it 's a promise on Gods part ; there cannot be that Duty instanced in all the Covenant , for which there is not a Promise ; so is the business contrived , as if he saw a Merchant that lays out a piece of cloth to a man to buy , and the man hath no money to buy it with , but he engageth to give him money ; but before he buy it , the Merchant promiseth to give him Money to buy it with : so there is no Duty , let it be named Mortification , or Vivification , there is no Grace required , or Duty to be performed , but there is a Promise in reference to that Grace , and that Duty . Now since there is no condition on our part , but there is a Promise on Gods part ; the condition makes nothing against the Covenant . 3ly . There is no condition in the Covenant , the want whereof will cast us out of the Covenant ; it 's remarkable , the Covenant betwixt God and us , the Covenant of Grace , is not made as a bargain betwixt two men , wherein they engage , I vow and promise to do this to you , providing ye do this to me , I will give you such a Sum of money , if ye give me against such a day such a piece of cloth , and if he bring it not against such a day , the other is loosed from the condition of the money : where there is a conditional bargain , he that falls on the one part of the condition , he loses the other , it 's not a binding obligation : It 's not so in this Covenant , though there be conditions in the Covenant , our not fulfilling of the condition , looses not God from His part of it ; if there were any thing that would loose Him , Faith being the great condition of the Covenant , it would be the want of Faith ; if we believe not , yet he abides faithful , he cannot deny himself . There are conditions in the Covenant ; but there is no condition required so , that if once we be in the Covenant , will loose God from the condition on His part of it : the reason of it is , the Cautioner in the Covenant , becomes bound for our failing in the Covenant , and what is wanting in our Sanctification and Obedience , the Lord gets satisfaction for it in Christs Righteousness : So there are conditions and great things required ; yet they make nothing against it's being a Covenant of Grace . I hope from all this , I have in this Sermon abundantly evinced , that this everlasting Covenant , is properly a Covenant of Grace , though it hath conditions in it .

SERMON VIII . 2 Samuel 23. Verse 5.

Although my house be not so with God ; yet he hath made with me an everlasting Covenant , ordered in all things , and sure for this is all my salvation , and all my desire , although 〈◊〉 makes it not to grow .

IT 's an Act of Grace that God did ever condescend to any kind of Covenant with man , so great a God , but to make such a Covenant , a Covenant of Promises , and of 〈◊〉 great and precious Promises , we may indeed do as the builders that builded the second Temple , cry , Grace , grace unto him . I was proving in the forenoon , that this Covenant was a Covenant of Grace , notwithstanding o● all the conditions in it : Before I proceed in the following of it , I would have you notice , that when the Covenant is called a Covenant of Grace , ye are to suppose , that the Grace of the Covenant hath these three properties . 1. It 's a Covenant of pure and unmixed Grace , there is nothing but Grace in it , there is neither merit , nor motive , and therefore the whole contrivement of it is Grace and only Grace . 2ly . While we call it a Covenant of Grace , it is not only to be understood of pure and unmixed Grace , but of perfect Grace ; the Grace in the Covenant is advanced to so great a hight , as the definition of perfection agrees to it . Moralists say , that that is perfect in which nothing is wanting , and to which nothing can be added ; now the Grace of the Covenant is of this nature . 3ly . When we call it a Covenant of Grace , it 's to be understood of persevering Grace , Grace which cannot be changed : Some things may be pure and perfect , but they are variable : the most part of the kindnesses of Cretures are of this nature ; let them run like a burn in a spait , yet a Summer comes , and they dry , it 's not so with the Fountain : They say , the original of all Springs is the Ocean , and that the Waters grows fresh running through the bowels of the Earth , and they must drain the Ocean , ere they drain the Spring ; no wonder then it be persevering Grace ; so that when we call it a Covenant of Grace , the meaning is , it 's a Covenant of pure unmixed Grace , perfect and full Grace , and of persevering and continuing Grace . But before I improve this , the calling it a Covenant of Grace , because it will have a great influence on all the Sermons following , I would clear two or three questions that may come in , as Objections against the Covenant being a Covenant of Grace ,

Quest. 1. It may be objected , what reasons or motives , since there was neither meriting , nor moving consideration , what rise could this Covenant have , to be a Covenant of pure , perfect , and preserving Grace ? These that write of this Head , bring a number of reasons , they say , that God intended to humble man , and to make him inexcusable , for when He shall judge him at the great day , he will have no thing that will be a clock of excuse , according to that word , Joh. 15.22 If I had not come unto them , and spoken unto them , they had not had sin ; but now they have no clock for their sin . To refuse a Covenant of Grace , takes off all clock of excuse ; I deny not , but there may be many reasons why He made it a Covenant of so pure , perfect , and persevering Grace : but I conceive , the special reasons why it 's so made , may be reduced to these two . 1. He made it thus of Grace , that it might be sure , Rom. 4.16 . Therefore it is of faith and by grace , that the promise might be sure to the seed : Mark , there it 's by Grace , that the Promise might be sure ; had God entred with us in a Covenant on any terms in the world , but Grace , it would never have been sure , suppose we had been as perfect as Adam ; and had had as great a stock of grace within us , yet He would never make a bargain with the like of us , who were so changeable things , if the bottom of the bargain had not been Grace ; therefore it 's through Faith , and by Grace , that the Promise might be sure to the seed ; He knew what we were , when we were at our best , when we were new come off the stocks , and were new come from His Hands by Creation ; probably Adam stood not above five hours , and what would a Covenant with the like of us signifie , if it stood not on Grace ? 2ly . He made it thus of Grace , that He might exalt Christ : the securing of us , and the exalting of His Son , both contribute exceedingly to His own Glory ; afterward I will make it out to you , if the Lord will , that the Father is infinitly more Glorified in th● Covenant of Grace , than if the covenant of Works ha● stood : but the great design He had in making a covenant of Grace , was to secure us , and exalt His Son ; the covenant runs in these Terms , that in all Daties , in all our sufferings we must ay go to Christ for strength . But if any would ask our right to the Crown , what ground we have to think , that He will not cast us in Hell ? how we will pray , how we will suffer , and believe , and how we think to be freed from Hell ? The Answer of all these Questions is in one word , in Christ ; the covenant is so contrived , as when we have to do for Wisdom , Sanctification , Righteousness , Redemption , the truth is , in the covenant , Christ is made all things . He is the way , the truth , and the life , the door , the bread , the drink , and the apparel ; the Apostle sums them up in one word , He is all in all Now the exalting of His Son , never was there so submssive a Son to the Father , He was his Equal , and was content to be trampled on , and in a manner bruised , therefore the exalting of His Son , is the great contrivement of the covenant ; so that in effect , it is of Grace , both that the Promise might be sure to the seed , and that Christ might be exalted ; in both which , the Glory of the Father is more advanced , than in all the Works of Creation and Providence ; and that clears the first difficulty , why God resolved to make it a covenant of Grace ?

Quest. 2. The second difficulty against this , that it 's thus a covenant of pure , perfect , and persevering Grace , How can this stand with the Justice of God , and with His Holiness ? God is naturally just , and infinitly just , and He as necessarly punishes sin , as the fire burns , or as a weighty things moves downward ? It 's remarkable , the Scripture tells , He cannot behold iniquity , nor suffer it to go unpunished ; now to make with Rebels , and swear a covenant , to accept of men perfect holiness , to accept of the Will for the Deed , to pardon iniquity , to cast their sins in the bottom of the sea ; to tell them in the covenant , the iniquity of Jacob shall be sought for , and not be found ; How stands this with Justice ? Doth not Grace prevail over Justice ?

Answ , For Answer to this , know , that this covenant of Grace , is made on all these Terms that I spoke of it the forenoon , without the least violation of Justice , and two things will evedience the truth of this . 1. Christ the Mediator of ●he covenant , before He could accomplish and order a covenant of Grace , He treated a covenant of Redemption ; I think indeed , that is a proper covenant , though generally forraign and domestick Divines have not adverted to it , yet many of late , have seen all the essentials of a covenant in it ; in the Son ( before the covenant of Grace was , in all the particulars of it Transacted ) He Transacted a Covenant of Redemption with the Father , wherein He undertook to satisfie Justice , and the Covenant of Grace runs in so free a current and channel , on the account of the Mediator's indenturing the Covenant of Redemption . 2ly . It 's no wrong to Justice , to accept of a Cautioner , there was Mercy in the midst of it ; there was Grace in the Fathers accepting a satisfaction from the Son : The School-men speak of the Fathers uniting the God-head with the Manhood , and so glorifying the humane Nature , and the accepting of a Satisfaction from the Humane Nature , was an Act of Grace , yet such an Act of Grace as Justice was satisfied fully by a person that had not committed thee deed : Za●eucus emitted a Law , that whosoever committed Adultery ●n his Kingdom , both their eyes should be put out , and when the Heir of his own Kingdom committed Adultery , he appointed one of his eyes to be put out , and one of his own , because he thought that the person that sinned should suffer ; but this was neither perfect sufferings , nor perfect satisfaction and Justice ; but here Justice is aboundantly satisfied , though the person sinning , was not the person sufferer ; to be brief , the Covenant of Grace being a result of the Covenant of Redemption , wherein the Mediator undertook the paying of the sinners Debt , it 's abundantly satisfying to Justice , and Mercy and Justice kiss one another ; for Mercy has gotten full scope , and Justice has gotten full satisfaction .

Quest. 3. The third question I will move against this Truth , that it 's a Covenant of Grace ; some may say , there might have been more Grace in it than there is , there might have been Promises of perfect holiness ; now in all the Bible we have no Promise of perfect Sanctification : and which makes this the more difficult , we are commanded to endeavour perfection , and yet we have no promise of perfection in all the Scripture ; we cannot go to God in Faith and pray , to make us perfect in this life , for we can Pray for nothing in Faith , whereof we want a Promise ; so that it would seem , it 's not of such perfect Grace , as I have been saying , for there is not in all the Bible a promise of perfection .

Answer For the clearing of this , I will offer you these three things . 1. It 's the nature of sincerity to aim at perfection , it stands as it were on its Tip-toes , and stretches its arms to it ; its true they are but childrens arms , and are but weak and cannot reach far off , yet there is never sincerity but there is an aim at perfection , therefore ye shall find the true godly , the most part of their exercises run not on the want of Grace , but on the weakness , insufficiency , and the Imperfection of Grace ; The great reason is , sincerity will be constantly complaining , untill it be perfect , until it reach the resurrection of the dead ; therefore there comes in the heart that is upright ay some complaints , alas I cannot get grief proportioned to sin , I cannot get love to God , alas , I cannot grieve enough for sin ; it 's called perfection in Scripture , because it aims as perfection , and will ay be complaining until it be perfect . 2ly . Know this , that though in all the Covenant there is not a promise of perfection , nor perfect Sanctification . no● not one , until we come to Glory , and untill the woman clothed with the Sun , have the Moon under his feet , there the Crown will be set on , and love and delight will be perfected ; the great reason is , because perfection here would neither suit our duty , nor our case , no , were there perfection of holiness here , it would overturn the whole frame of the Covenant , which is , that we shall go to Christ for pardon , for healing for making up of wants : Perfection would be inconsistent with all these , beside to be perfect here , would neither suit with time nor place ; take the finest Gold , or the best Jewels , and lay them in a reikie house , readily they would get the smel of the reik : It 's remarkable , ever Paul was it danger to be puffed up with abundance of Revelations , therefore it 's no wonder , for as great as the Promises are that perfection be not promised , for the Jewel would be in a reikie house , and we would be puffed up with abundance of Revelations ; so it 's no way inconsistent with the covenant its being a covenant of Grace , that the roving Patient hath not from the Physician , all that he crys for , the Physiciain gives what is suitable and agreeable to the nature of his case , so the covenant is of perfect Grace , because it contains promises of perfection , and so much Grace as was necessar for our case .

Quest. 4. The fourth Difficulty I would move against this , the covenant its being a covenant of Grace , Doth it not contain the Cross , and are there not a multitude of clauses in it , bearing afflictions and crosses ? And indeed , some have observed , the threatning part of Afflictions in the covenant , it often holds as true as the promising part of Peace ; and pardon , which may be a very great scruple sometimes in one , that has taken them to the covenant , and has resolved not to follow the guise of the world , they will credit the Promises , and take them to the covenant , and in the mean time , the only part of the covenant that is most verified is , that part which contains the Cross ; the Promises of supping with him , and bringing them into the banqueting house , they know little of that : But as for that part of the covenant , they know He hath been a true and faithful witness , and true to His word ; now the question is , looks this like the covenant of Grace ?

Ans. For answer to this , I desire ye may take notice of three things , first , Take notice what the covenant removes , in reference to the Cross , and we may go to God and peremptorly press Him , for removing these , nay readily He is faithful and true in removing of them . 1. Several times He will remove the curse and sting of the Cross , all the Elect meet with that ; The covenant has promised , and rather threatens the Cross , but withal it 's added , it shall come like a Bee , it may come bumming and making a noise , but it wants the sting , and one needs not be afraid of a Bee that wants a sting ; the covenant has promised , that in reference to the Cross , the curse and sting are both removed . 2ly . The covenant has promised , the proportioning of the Cross to our shoulders , it 's indeed a special promise to that purpose , He will not suffer them to be tempted above what they are able to bear ; He knows that which would be balast to one Vessel , would drown another ; therefore He calls a Christian to suffer according as they have gotten Grace , every one is not for the service that others are for , readily if He give Effectual Calling , Pardon , Communion with Himself , and Peace , , one to ten thousand , if that person go to the grave without some signal Cross ; so the Covenant secures these two , it secures against the Curse and Sting of the Cross , and against a disproportioned Cross to our strength . 3ly . The Covenant secures of help under the Cross , it bears them up , it 's a wonder to see how that part of the Covenant has been accomplished , when I come to the ordering of the Covenant , I will have occasion to speak of it ; these that have sometime in their life been sinking under fears , so that the least noise of leafes on the Tree in the night time , and even their own shadow on the wall , would have feared them , in the time of Persecution , have chearfully suffered themselves to be cast to the lions , and in the fire ; The great reason is , the Covenant engaged for strength under the Cross ; and the Lord has promised , if he call David to go against a Goliah , He shall deal with him as Saul did with David , he shall get on the King's Armour to fight with . 4ly . He has secured this by the Covenant , that the Cross shall be the way to the Crown ; I deny not but there may be some in Glory , but certainly they will be rare , who have not come through Afflictions and Tribulations : and if they be in Glory , they shall be among the least of the Kingdom of God ; the Captain came through Afflictions , and why not the Soldiers ; The Scripture speaks generally , These are they that have come through great tribulation , it 's the Testimony given to the generality of them , in some period of their life or other , they have had some signal Tribulation , and the Scripture tells us If we suffer with him , we shall also reign with him : So the covenant secures against all these , against the Curse and Sting of the Cross , against a disproportioned Cross to our strength , and strength under it , and the way to the Crown .

Secondly , Consider that sometimes the Cross is as necessary as a manifestation may be , however indeed we would be ay at carving out our own cordials , and like children , would have our handfull , and our sense and our eye filled ; yet the Cross may be as necessary as the great priviledges of the Covenant , therefore ye find sometimes the Cross made a Promise , as Hosea 2.6 . I will hedge up my way with thorns , and make a wall that she shall not find her paths : And ver. 7. And she shall follow after her lovers . and shall not overtake them : and she shall seek them , and shall not find them ; and the result is , then shall ye say , I will go and return to my first Husband , for then it was better with me than now . Many a time David sung this Song in the Psalms , especially Psal , 119. It is good for me that I was afflicted , that I might learn thy statutes : Before I was afflicted I went astray , but now have I kept thy word : Therefore it is not inconsistent with the Grace of the Covenant , that there be imperfect Sanctification , and the Cross in it .

Quest. 5. The last Difficulty that I would remove is , that it 's a Covenant of pure and perfect Grace , Might it not remove our fears , though it keep us under imperfect holiness and the Cross ? However the Covenant had not carried us up above affliction , would it not have been a Covenant of perfect Grace , if it had done this alms deed , to secure the Elect against their fears , especially since they are not only fears of sin , but fears of Hell , and servile , and despondent fears ?

Answ. for answer to this , I will offer you these three things . 1. The Covenant hath done as much against fears , as was necessary to it , for the Covenant hath declared servile fear to be sin , and hath expresly forbidden them ; it 's spoken of the reprobat , they shall be in fear where no fear is : The Covenant often quarrels for them , Why are ye fearful , O ye of little faith ? So the Covenant condemns these servile fears , and quarrels for them , as a plague inflicted on the reprobat . 2. Take notice , that a multitude of these fears , they ordinarly come on Believers , when they are furthest out of sight of the Covenant , they forget the Covenant : the great ground of these fears is , from their reading the Covenant of Works , when they should read the Covenant of Grace ; it 's not from the Covenant of Grace that they have these fears , for the answer of these fears is from the Covenant ; the great ground why Believers are swallowed up with these fears , is , because they understand not the Doctrine of the Covenant , or if they understand it , they forget it . 3. To say no more , ye shall know that the Covenant holds out Promises , even against these fears ; thou may possibly have a plaister lying beside thee for a sore , and if ye lay it not on , it cannot cure : There may be fears on thee , and there lies in the Bible , in the room thou lies in , a plaister of the Covenant , that would remeed and cure these fears , but thou lays it not to , therefore the pain continues ; several times it 's the not applying the Covenant , and not the want of the Covenant , that makes the pain continue . Our Countrey-man Mr. Dickson , hath written a Book Therapeutica , the Title of it is , The curing of all diseases , by the application of the Covenant .

Vse , For use of the Doctrine , the consideration of the Covenant , as a Covenant of Grace , I confess it 's the greatest encouragement , if we were going to ly down in the Grave , that I could imagine , therefore hearken a little to the improving of it , and I would direct the improving of the Covenant of Grace to three sorts of persons . 1. There are some Beginners , that have never to this day known , what a personal Covenant with God was ; and readily they may be at this , O! I hear of so great things in the Covenant , there is wine , milk , honey , eye-salve , gold , fine linen , spices , and I have heard , that God cannot make greater Promises ; and to speak with reverence , It 's impossible for him to make greater ; and shall the like of me , a poor ignorant polluted thing , make a Covenant with him ? I confess thou had reasoned well , if thou had been under a Covenant of Works , but since thou art under a Covenant of Grace , I will say but these three things to thee . 1. If thou will go home this night , and give him thy hand , and Indenture with him , to be true and faithful to him , though thou hast no money , all these things shall be given thee , without money and without price . 2. I will say more to thee , though thou hast played the harlot with many lovers , yet return again to me . Nay 3. I will say yet more to thee , whatever thy guiltiness hath been , and though thou has been a transgressor from the womb , yet if thou wilt yet go , and seriously indenture with him , and enter in a personal Covenant for the time to come , all former by-gones shall be by-gones , and thy want of money , and want of price to give for all these things , shall be no hinderance to thee and the great reason I give for this , it is a Covenant of Grace therefore go and indenture with him , and take the tide 〈◊〉 it , it may be the Master rise and close the door on you and if ye be found without , and go down to the Grave on● of these days , ye may meet with , Depart from me , I know you not : therefore take the tide so long as the Mercat last● and go and engage in this Covenant of Grace .

A second sort it speaks to , if it be a Covenant of Grace , it speaks a word of reproof to you , that do not notice and take it up as a Covenant of Grace ; and there are three sorts that take it not up so . 1. There are some that would take up the Covenant of Grace for a Covenant of Liberty and Licentiousness ; indeed it 's a Covenant of Grace , but not of Liberty , and thou that wilt go and neglect Prayer , and be a stranger to all the acts of fellowship with God , and of Grace , and will go follow thy Lusts , and will talk of a Covenant of Grace , thou calls it a Covenant of Liberty , and of all Creatures he will be angry with , and be avenged of , it will be thou . 2. It reproves these that never will deal with God by way of a Covenant of Grace , but by way of a Covenant of Works , ay when they come to him , they would ay have money in their hand , to give for the wine , milk , and honey ; proud man cannot endure to hold of free Grace : of all the Doctrines of the World , it hath been most opposed in the Church , Papists , Socinians , Arminians , Lutherians , they become generally enemies to it . 3. It reproves these , that though they acknowledge it to be a Covenant of Grace , and without merit , and alluring motive , yet they would have it a Covenant of a mixed nature , they would have some mixtures of some things of their own , in with the Grace of God : therefore they go constantly trembling , alas , I have such a heart , and such a way , I have no love to God , nor delight in him , therefore they will cast away hope , as if the Covenant were a Covenant , partly of Grace , and partly of Works , no , it 's a Covenant of pure and unmixed Grace , it 's a Covenant of perfect and full Grace , it 's a Covenant of persevering and continuing Grace ; now go not to turn it into a Covenant of another nature : But since the Father hath resolved to exalt Christ and his Grace , subscribe to the Tenor of the Covenant .

Thirdly , It serves to press Believers to make use of it , as a Covenant of Grace ; I will tell you three or four things , wherein I will especially press you to make use of it as a Covenant of Grace . 1. If ye have any great thing to seek from God , may be some have a Temporal thing to seek from him , they have a strait to come thorow ; may be some have a Spiritual thing to seek , they have committed a sin , and would have pardon for it , and they can scarcely expect that God will hear them ; take up this Covenant as a Covenant of Grace , it is the nature of this Covenant , to give Pardon freely , without money , and without price ; and if ye go to him and say , Lord , bring me out of such a strait , Lord , forgive me such a sin , and ye think ye will not be heard , why ? I have no money to give for it ; but let the Papists give their Pardons , it 's not so in this Covenant . 2. Make use of it in answering all challenges , I will have occasion when I come to that , Although my house be not so with God , To let you see , how the Covenant answers challenges , I believe it 's the thing that makes many Christians spend the most part of their Religion in complaints , they are either ignorant , or forgetful of the Covenant . 3. Improve it in all external difficulties ; In a word , there is no case , no incident case , no challenge , no difficulty , no petition , we carry to God , but the consideration of the Covenant , and of all the Promises of it , as an Act of free favour and Grace , may be eminently useful to them . Learn all of you to take it up as a Covenant of Grace ; and take heed , when God hath given you a Covenant of Grace , and the Mediator hath purchased it , that ye deal not ordinarly with your self , as if ye were under a Covenant of Works .

SERMON IX . 2 Samuel 23.5 .

I Proposed in this Verse five particulars to be handled ; First , The nature of David's security , it 's a Covenant , I have spoken to this in some preceeding Sermons , and I purposed to dwell no more on it ; Therefore I come to the second Branch of the Words , The Parties among whom this Covenant is Transacted , The Lord hath made with me a Covenant : That I may the better reach what is comprehended in this Branch of the Verse , I desire may take notice of four particulars in it . 1. Ye have the Author and efficient cause of this Covenant , The Lord hath made , He doeth not say , I have made with the Lord , but the Lord hath made with me a Covenant . 2. Ye have the Parties concerned in this Covenant , the Lord and me . 3. I shall take notice of the particulars , and personal way of Covenanting , or expressing these Parties ; he says not , the Lord , and Christ , and the Lord and all the Elect , have made a Covenant , but the Lord hath made with me personally . Lastly , I shall take notice of the Assurance , which his confident asserting of it imports , he can affirm it with a deal of confidence , as a thing he is perswaded of , The Lord hath made with me a Covenant : These four ly all in the Text.

The first particular holds out the Author of the Covenant , the Lord is the Maker of it , as he is the maker of Heaven and of Earth , so it is he that made the Covenant ; the word is Emphatick in the Hebrew , it 's true , it 's not the proper word that signifies to creat ; yet some Criticks think , it 's sometimes used for creation , The Lord hath created with me a Covenant , yet I take it as it 's rendred in our Translation , and in this Sermon I will speak a little to this Doctrine , Though the benefit of the Covenant redound to us , yet we were not the makers of it , but God made it ; it has the smell of his Hand in it , and the making of it is frequently in Scripture ascribed to him , Isai. 55.3 . Incline your ear and come unto me , hear and your soul shall live , and I will make an everlasting Covenant with you , even the sure mercies of David . Jer. 31.31 . It shall come to pass in these days , saith the Lord , that I will make a new Covenant with the house of Israel , and with the house of Judah , not according to the covenant that I made with their Fathers , when I brought them out of the land of Egypt ; but this shall be the covenant , after those days , saith the Lord , I will put my Law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people . Constantly throughout the Scripture , the making of the Covenant , he takes it to himself as the Author of it , and the efficient cause of it ; this Branch of the Verse is considerable , for the truth is , we had no hand in the making of the Covenant of Grace , it was allanerly himself , the Lord made it with me .

That I may clear this Branch a little to you , I will dwell on these three things . First , I shall enquire into what respects the Covenant may be said to be made by the Lord . 2. I shall give you some Grounds to evince , that in all these respects , that it was made , and only could be made by him . And 3. shall apply it .

Quest. First , In what respects the Covenant may be said to be made by the Lord , I shall desire that ye may notice these four or five particulars here .

Answ. 1. The contrivement of the Covenant in all the Heads , Clauses and Articles of it , was allanerly from him , it was he that contrived it in all the Clauses , and Articles of it ; the truth is , it contains a design very suitable to his Wisdom , if ye will take a view of three mysteries into it , ye will find it proceed from the depth of infinit . Wisdom . 1. If ye will take a view of the Truths in it , O! such strange Truths , one Person to be both God and Man , How difficult was that to reconcile ? He was Maries Son , yet Maries Maker , that he was David's Son , yet David's Lord ; What a strange Mystery is that in the Covenant , that Christ should be altogether free of sin , and yet justly suffer for sin ? The great Mysteries in the Covenant , in reference to the Truths holden out in it , evidence that the contrivement of it , could only proceed from God . 2. If ye will take a view , not of the Truths only , but of the Duties required in the Covenant ; What a number of strange Duties are contained in it , that would never have entred into the heart of Man ? Numa Pompilius , that gave Laws to the Romans , Lycurgus that gave Laws to the Lacedemonians , Solon that gave Laws to the Athenians , their Laws never dreamed of Believing , and being saved by anothers Righteousness ; such Duties , as taking up of the Cross , denying our selves , walking by anothers strength , and doing all that we do , by a Spirit of Promise , Would ever Natures Light have reached these Duties of the Covenant ? So take a view of these , and ye will find that the contrivement of it could only come from God . 3. Take a view of the Persons admitted to the Covenant , if we had a secret to communicat , readily we would chuse , not the simple , or the foolish , or babes , to communicat it to , we would pitch on the Learned , on the wise , on the prudent ; but the Covenant is so contrived , that the Truths of it are the greatest Mysteries ; one Person to be both God and Man , and that Person to be both the Son and the Maker of his Mother , that the Duties of it are strange , one to Live by anothers Righteousness ; and that all these things should be revealed to babes , and things that are not , and that the learned , and wise , and prudent , should be passed by ; such a contrivement , had it proceeded from any man or angel , it had justly been accounted the most ridiculous and strange fancy in the World ; as a famous Antient said of Christianity , that if he were not perswaded , it immediatly proceeded from God , it would be the Religion of any that ever he heard , that he would be furthest from Believing ; therefore the Covenant is from God , for the contrivement of it , in all the mystical Truths of it , in all the Duties it requires , and the persons to whom these Duties and Truths are communicat , evidences it to be from God .

Secordly , As the contrivement of the Covenant is from God , so the Terms of the Covenant are made by him , he not only hath made his own , but our Terms , before we were , the Covenant was , and in some respect , it was from Eternity , from Everlasting , and before ever we were capable to give our consent , he ordered both his own Terms and ours .

Quest. Readily ye will say , Was not this an injury to us , that he should make the Covenant so , as to make our Terms , as well as his own ?

Answ. For Answering this , ye may remember some Sabbaths ago , I opened to you , That it was a Despotick Covenant , such as is made betwixt Prince and Subject , Master and Servant , Land-lord and Tennents , that he is absolute Lord , and hath power to give Laws . 2. Take notice , that Christ the Mediator hath represented us in the Covenant , and so we had him like a Commissioner in a Shire , having a Commission to go to Parliament , and giving his Vote for the Shire , he represents that Shire from whom he hath the Commission : So we had a representative , in the person of a Mediator in the Covenant . 3. The Terms are made so , as it was impossible to imagine them to be more to our advantage , could there be an easier Clause put in , than that we should accept ? This is is all that is required on our part , that we shall consent ; now since the coutrivement of the Covenant , and the Terms on which it runs , proceeds both from God , it may justly be said , that he hath made the Covenant .

Thirdly , He is said to have made the Covenant , in regard the furniture for doing our part of the Covenant , proceeds also from him , whatever is necessary on his part , or our part , and the truth is , he stands on both sides of the Covenant , engaged to furnish what is necessary for the Elect ; the Father is as much engaged , for performing their part of the Covenant , as his own ; they are bound by the Covenant to repent , to believe , to walk humbly and holily ; all the things that are Terms on their part , he is engaged to furnish them ; they could contribute no more to it , than as ye saw a Potter that takes a piece of clay , and divides it in two , and the one part of it he casts it by , and casts it in the gutter , and treads on it , and the other part he takes it home , he provides gold , and gilds it , and makes it fit to be set on a Princes Table ; all the gilding was from the Potter , it was the potter that made the difference betwixt that piece and the other bit lying in the gutter ; therefore ye find him so earnest pressing our consent to the Covenant in the Gospel , if that prevails not , he yokes to his Spirit , and never leaves them until he bring them to purposes and resolutions , and to subscribe their names to the Covenant , and then he leads their hand , and helps their purposes and resolutions . So he stands on his own side , for the great and precious things promised ; and he stands on the Elects side for performing their Duties . So it may be justly said of him , he is the Maker of the Covenant .

Fourthly , He may be said to have made the Covenant , in regard the publication and revealing of the Covenant , it allanerly is from him , for this end hath he appointed the Scriptures to be written , and hath ordained Ministers to Explain them , that he may reveal the Covenant ; nay all the Philosophers , and all the Learning in the world , would never have carried a man to dream of such a Covenant , without immediat Revelation from God ; the Light of Nature , the Sun , Moon , and Stars , though they lead us to God as Creator , yet they do not lead us to the opening the meaning of the Covenant , the revealing of that is allanerly from him ; so the Contrivement , the Terms , the Furniture , and the revealing of the Covenant is from him .

And Lastly , The fixed perpetuity of the Covenant is also from him , ordinarly according to the nature of persons , so are their Covenants , careless persons , their particular interest will easily make them break their Covenants , variable and changeable persons ; but an Eternal God , and an Eternal Covenant , the perpetuity of it is from him , he hath secured it so , as though we break to him , yet the Covenant remaineth firm , Jer. 3. Thou hast played the harlot with many lovers , yet return unto me , for I am married to you : Harlotry divorces by the Law of God , which provides that in case of Adultery , the man and the wife should be Divorced , and the Marriage-bond comes to be loosed by Adultery . All these five , evidence that the Covenant is made by him , and really , it adds a relish to it , that the smell of his hand is in it ; it adds a sweetness to it , that he contrived it , and that he drew the Terms , both on his own and our side , that the Furniture , the Revelation of it , and the Stability of it is from him .

Now in reference to the Covenant , that all these are made by him , will appear by these two remarkable Grounds , 1. This Covenant could neither have been made by Men , nor Angels , therefore it was made allanerly by God . 1. It could not have been made by Men , for we are but of yesterday , and the Covenant is everlasting ; when this Covenant was made , Man was lapsed and fallen , it could not have entred in his heart to think , that God should give his only Son for him , and make a Covenant of Grace with him on that score ; it was undoubtedly a surprisal to Adam , and many Divines think , he understood it not at first what that meant , The seed of the woman shall bruise the head of the serpent , It was revealed to him in a dark mysterious Type , and a promise of the Messiah ; all the course that he took when he was fallen , was to run away from God , and hide himself , and to go and sew Fig-tree Leafs together to cover his nakedness , he was far from dreaming of making an everlasting Covenant with him . Neither 2. Could this Covenant have been contrived by Angels , they are brought in , 1 Pet. 1.12 . And doing it to this day , looking into this Mystery , Which things the angels desire to look into , they are excellent creatures indeed , and perfect in Wisdom , and Righteousness and Holiness , but their Knowledge is not able to fathom the height , the length , the breadth , and depth of the Covenant , no , had the Angels been the Arbiters ( for as excellent creatures as they are ) of our distance , after the fall , it was beyond the reach of their capacity to dream of such a Covenant , therefore when they heard of it , and when it was revealed to them , they pry into it , and looked into it , and were astonished at such a contrivement of a Covenant of Grace , so it was above the reach of Angels ; and poor Man could not do it , for he could do nothing when he fell , but run away and hide himself , and scarce knew what the first promise of the Covenant was , the seed of the woman shall bruise the head of the serpent .

Secondly , That this Covenant was made by God , ( and I like the notion well ) will appear from this , that there are three designs , that wise and good men have , in the driving their business in the world , and the wisdom that is given to them , makes them drive these three designs , and ye will find , the Father driving all the three , in making the Covenant , which evidences , that it 's an act suiting his infinit Wisdom , and that there is but some resemblance among men of this Wisdom . 1. Several times men design the exalting of their Children . 2. The magnifying of themselves . 3. If they be good , the advantage of others , And there runs a design in the Covenant , suiting infinit Wisdom , in reference to all these three . 1. Like a wise Father , the design of the Covenant is , the exalting of his Son , he intends indeed to have his Son great , From whom could the covenant come , that tends so much to exalt Christ , but from Christ's Father ? it looks like the design of a Father , the scope of the Covenant , the accomplishment of it , tends so much to the exalting of his Son , all the Blood that runs in the Veins of the Covenant , seems all to drive at the exalting of him , he is the Mediator of the Covenant , the Surety of it , all the Promises of it , are the accomplishment of his three Offices ; any that will observe the scope of the Covenant , the exalting of the Son , may well conclude , it was the Father of the Son that made it . 2. The Father in his infinite Wisdom , designed the exalting of himself ; I deny not , but he might have been exalted in his Justice , and have taken other methods , and ways , and measures , than by making a Covenant of Grace , as he might have been exalted in his Power , Wisdom , and Justice , if he had taken Noah to Heaven , when he drowned the old World , and then made another World ; but the great thing wherein men are most exalted is , Goodness and Grace ; we read of some that have Ruled Tyrannically , and when they were dying , they have been like a Candle put out , that leaves an ill smell behind it ; there is nothing better than to be exalted in Goodness , and Grace , and there is no better way to do it , than that man should fall , and that he should give his Son to die for him , and to make a Covenant with him , that he shal give him Peace with himself , and an deaven for all Eternity : So it looks like a Covenant made by him . 3. God being a Communicative Good , Good in himself , it 's impossible for him not to communicat Good to others , as impossible as it 's for the Sun , which is Light in it self , not to communicat Light ; therefore when God made the World , he behoved to make Man , that he might communicat the good of the World to him , he being a Communicative Good , his nature carries him to do good to others , and the Covenant is so ordered , that there is no good that man can be capable of , but it 's promised in the Covenant . Now all these three declare that it was he that made the Covenant ; because it tends so much to the exalting of his Son , his Goodness and Grace , and his being a Communicative Good ; I will not dwell more on this .

Vse . I will only say some few things by way of use , that I may come to speak of the Parties , The Lord hath made with me , ye see the nature of it , there are many practical Improvements of it , that I cannot now dwell on ; Only here , 1. How humble men ought to be , the greatest ground of boasting we have in the World , is the Covenant , but alas , we had no hand in it , nor yet the Angels , they could not have contrived it , and we are very far from it : O! but Christians , whose greatest Charter in all their Chest is , this everlasting Covenant , we ought to be be walking very humbly on this account , for we contribute not so much as a desire unto it , not only did we not merit , or was there any alluring motive , but there was not so much as a Prayer for it , or did we spend a Tear for it , or had a sigh or a groan for it ? But the Lord hath made with me , he contrived it , and drew all the Articles of it , therefore go humbly , and walk as one , that in the thing wherein thou has the greatest ground of joy that ever thou had , yet had no hand in the contrivement of the Covenant . 2. It puts you to admire the unsearchable riches of this grace ; will ye but sometimes take a view of your case , when Adam fell , and run away amongst the Thickets to hide himself , and he and all his posterity were forfeited ; Take a view of what ye have deserved by that fall , if the things that ye can tell of your selves were written on your Foreheads , ye would be forced to go to some corner , like an Owl , to flee to the desart and hide your selves : But O! the breadth , the length , the depth , and the height of this Grace , that God will contrive the Covenant , and draw the Terms of it , and stand on both sides of the Covenant , both on our part of the Covenant , and his part , and Redeem us ; go home and fall down before him , and exalt him , that ever he condescended to make the Covenant ; What would have been our lot , or whether would we have turned our selves , or whether would we have fled , or left our Glory , if we had not this Covenant to run to ? Therefore go , and admire and praise him ; It 's a notable frame of Spirit , when things revealed in publick , carries persons to a corner , with some suitable thoughts of what they have heard ; and indeed we should carry our Duties in privat , suitable to our Duties in publick : Praise him , who in such a desperat case , was content to make as Everlasting Covenant with thee . 3. Here is great ground of encouragement , to you that are not yet brought under the bond of the Covenant , He that made the Covenant , and brought persons under it , he chused whom he will , he chused a Jacob and not an Esau , a Peter and not a Judas , Judas he had not done so much ill as Paul had done before his conversion , Judas was preaching Christ , and was casting out Devils , and was in Christ's company , yet Judas was left to betray him ; Paul was pensecuting and blaspheming Christ , and making havock of the Church , and yet an Elect Vessel , to lift up his Name amongst the Gentiles ; therefore all of you that are without the Covenant , since he made it with a Paul , and not with a Judas , with a Jacob , and not with an Esau , and yet Esau was the elder brother , on this account keep up your hope , and go to him , and press him to bring you under the bond of the Covenant , for what brought in Jacob , a Paul , a Peter , into the Covenant , but his own Grace ? Lastly , Was it he that was the Author and Maker of the Covenant ? Then behold , amongst all the things that ever he did , since he created the World , it 's the thing that contributes most to exalt him , it was a great Work for him to say , Let there be light , and it was light , and for him to stretch out the Heavens and the Earth , and to make an Earth , as it were to hang on no foundation , and the circumference of Heaven about it , all these were great Declarations of the Greatness and Power of God ; but all of these may stoop to this , that he has made a Covenant of Grace , who in one Person is both God and Man , and on the foundation of this Mystery , hath founded so many Duties , and great Priviledges , that if himself had not revealed them , they would appear the greatest fancies in the World , and they that do not believe what he hath revealed , counts them all Phanaticks that credits them ; but here is the greatest demonstration of Grace that ever he gave , that he hath ordered a Covenant , and contrived it , and made it so secure , that no breach on our part shall break the Covenant , and he is bound for our part of the Covenant , as well as his own , and he is engaged for our consent , and when we come to subscribe the Covenant , He will lead our hand ; Can any imagine such a Declaration of Grace ? O! be ye astonished , O ye Heavens , at the length , and breadth , and depth of this Grace , and Power , and Love .

But I will close all , with saying three things about his making the Covenant . 1. If there had any advantage redounded to him by making the Covenant , it had not been so strange , I confess there is a Declarative Glory ; like a man that comes to such a spring of Water , and then he commends it , but he infuses no new quality into the Well ; all that we can do , adds nothing to his Essential Glory ; now , it 's strange that he should make such a Covenant , and that all the advantage should redound to us , and not to him , except what is Declarative . 2. The damned Angels they had many grounds to have pleaded a Covenant with him , rather than we , they were more noble Creatures , and whatever was their sin , it is generally thought to be pride , though it be difficult for us to determine , for they aspired to be as God , so we are guilty of the same sin , the Serpent tempted Eve to eat the Apple , and be like God , and so we were guilty of the same sin , the Angels were guilty of . Now , that he should make a Covenant with thee , and not with them , is strange . 3. The foundation of this Covenant , ( and there was no other possibility of making it , in the strain it runs on , ) it was to be laid in the Blood of his Son ; O! how many ways would man have taken , to have shifted the bargain , if the bargain could have stood no other way , but on the Blood of their Children ; yea though the advantage was all to be ours , and we were as ill deserving as the Devils , and that he saw there could not be such a bargain driven , for our pardon , our peace , and our Heaven , but it behoved to be laid on the Blood of his Son ; yet he drew the Covenant , contrived it , as it is this day . O! ye should pray , that ye may be able to comprehend the height , the length , the breadth , and depth of such a Covenant .

SERMON X. 2 Samuel 23.5 .

WE were neither the Contrivers , nor the Treaters of the Covenant of Grace , the Lord made it , The Lord hath made with me an everlasting Covenant ; I shall say no more of his making of it , since it is so evident , that neither Men , nor Angels had no hand in it ; and since it savours of infinit Wisdom , we may very rationally ascribe it to the Lord : The word Jehovah is one of the greatest Names he hath , which fitly comes in here , when David is to speak of the Covenant ; The Lord hath made with me an everlasting Covenant . To say no more then of his being the Author , Contriver , and Orderer of the Covenant . I come to speak of the Parties that enter in this Covenant , The Lord hath made with me ; In the handling of this , I shall consider the persons , first something more generally , and then I shall consider them more particularly and personally , readily I will dwell some Sermons on this branch of the Verse .

First , The general consideration of this , I will not dwell on it , I have spoken several things when I entred on the Verse , of the Lords condescendency to make a Covenant with the Elect , only I would have you notice four things about it . 1. The Name Lord , it is here not to be taken Personally , but Essentially , as including all the three Persons of the Trinity , so that in effect , in making the everlasting Covenant , all the Persons in the Trinity became our Covenanted Parties , each of them have their distinct Work in fulfilling the Covenant ; the Father hath his Work , the Son hath his , and the Spirit hath his work ; and the truth is , when we Covenant with God , so far as we can reach , there ought to be a distinct eye had to each Person of the Trinity , who though they be One in Essence , yet there are three distinct Persons . M. Durham in his Treatise on the Revelation , makes a question , which I will not determine , Whether in Prayer , a Christian be obliged to eye distinctly every Person of the Trinity ? But sure I am , in Covenanting with God , since we find distinct actings ascribed to the Father , Son , and Spirit , in the Covenant there is great need , to eye the several Blessed Persons of the Blessed Trinity ; the Name Jehovah is common to them all , so that in effect , David's party with whom he Covenanted , when this everlasting Covenant was made , it was not the Father , or the Son Personally considered , but all the Persons of the Blessed Trinity , each of them in the Covenant ; as they have their distinct works and operations , in bringing the Elect to Glory ; so they all become Debtors to their own Faithfulness , for accomplishing the things of the Covenant , which they made with David . 2. Take notice , that this taking up of God essentially , the Lord , or Jehovah , there is implyed , as ordinarly the Name is used by the word Jah , as Psal. 68.4 Extol him that rides on the Heavens by his name Jah , which is a Compend of the name Jehovah , and is retained in our English Translation , the taking him up under this name Jehovah , holds him out , as not only Faithful and True to his Promise in the Covenant , but as abundantly able to accomplish his Promise in the Covenant : It 's very pleasant to consider the Parties that made the Covenant , all the three Persons of the Blessed Trinity , holden out under the Name Jehovah , thou that hangs by the Promise in the Covenant , why goest thou with thy hands on thy loins , constantly moving discouraging Questions , and saying , One day or another I shall fall by the hand of Saul , Is not the Party Covenanting Jehovah ? Is he not known to thee by the name Jehovah ? He was not so known by the Tribes of Israel : It 's remarkable in the beginning of the Belief , the first Article of it , I believe in God the Father Almighty ; He is not like a Father , If his child ask bread of him , he will give him a stone ; for he is a Father that will not beguile you ; but many Fathers are not willing , nor able though they be willing , but he is both able and willing to help , he is Almighty ; It 's a remarkable beginning of the Commands , I am the Lord thy God , which brought thee out of the Land of Egypt , and out of the house of bondage ; I am the Lord God , I am Jehovah , the taking him up thus as Jehovah , is a necessary consideration ; David made many Covenants with Princes that were about him , and he made many Covenants with his Subjects , but he never made one like this , the Lord hath made with me an everlasting Covenant . But 2. The taking of him up under this name , the Lord , and considering this Covenant in the general , it is indeed astonishing , that he should have made a Covenant with men ; take but a view of these three or four things , and ye will find , that the Lord and me , to come under a Covenant together , is exceeding strange .

First , Consider that he is the God that gave Man , ( who was lately nothing ) a Beeing , O! they are words of wonder , that he comforts his Church in a sad case with , by the Prophet Isaiah , Thy Maker is thy Husband : Ye heard , it was a mystery in the Covenant , Maries Son , yet Maries Maker : It is no less a mystery , a Husband , and yet our Maker , to make us , and then to marry us , is it not wonderful ? And that is imported in , The Lord hath made with me . 2. If ye consider , that by vertue of his creating , he had a Right of Dominion ; he needed no more but Command , and Threaten , for he being our Maker , and Preserver , he needed no more , he had a right to Command and Threaten ; he needed say no more , but do not eat of the tree , for is the day thou eats thou shalt die , as he did with the first Adam ; but that he should lay by his Dominion , and come as we were equals , and treat a Covenant , nay , when it was treated , the Person that represented us , was his equal , he was the Man that was his Fellow , and thought it to robbery to be equal with God , Philip. 2. Now that he should treat a Covenant with us , as Abraham did with Abimelech , how strange was this , since the Parties were not equal ? 3. Had it been a Covenant of Works he had treated , it had suited some way to a Command and Threatning ; but to treat such a Covenant , the Lord Jehovah with us , is wonderful ; Who of us would take a Dog , or a Worm , and Indenture with it , to give it our own Bed , and in a manner prefer it to our own Children ? The truth is , he seemed to do this , when , that we might be healed , he laid the stripes on him , he was made a curse , that we might be made righteous ; he was made sin , that we might be holy . But Lastly , This Covenant was made with lapsed Man ; he could not promise to himself from us , the thing he could promise from Adam ; for however Adam was under a possibility of falling , yet that was all , it seemed very improbable , that so light a Temptation would make him break the Covenant that he had made with God , but the imaginations of our hearts are evil continually ; it is since he made that Covenant , frequently the complaint is , I am pressed under with their iniquities , as a cart is pressed under with sheaves . And , I am broken with their whorish heart ; So consider his being our Master , and consider the Dominion he had on that account ; and consider that the Covenant is made with lapsed Man , and that it is a Covenant of Grace ; it is in effect one of the greatest wonders in the Bible , The Lord hath made with me , &c. O! learn to admire the condescendency of Grace , it is a wonder that we are not oftner telling it to others , and that we spend not more time when we meet , in discoursing of it ; but this general I will not insist upon .

I will consider this transaction of the Covenant personally , more particularly it 's remarkable , David doeth not say , he made with the Elect , whereof I am one ; or he made with the Church , whereof I am a member , but the Lord hath made with me an everlasting Covenant ; he takes it and applyes it personally to himself . I had long time a design to speak to this Head of personal Covenanting with God ; I judge it one of the great duties of the Gospel , and that which will contribute as much to lay a restraint on sin , and to excite to duties , as any mean that a Christian can follow ; therefore I intend to dwell some Sermons on it , I shall make some entry on it now , and shall take this Proposition to be handled .

Doctrine 1. That though the Covenant of Grace be generally made with the Mediator , and with the Elect , yet every believer should make it personally ; they should be at , the Lord made with me : It 's remarkable , when God first entred in this everlasting Covenant , he indeed published it generally to all the seed of the Woman , that is , to all the Elect , who were comprehended under the Mediator , who was the seed of the Woman , and not of the Man , yet afterward ye find it is personally made with Abraham , Psal. 105. it 's sworn to Abraham , and confirmed to Isaac with an oath , and afterward it 's particularly confirmed to Jacob , and here it 's renewed to David , it 's indeed a general Covenant made with the Mediator , for all his Members , yet often ye find God treating it with Abraham ; and again , it is not enough it be made with Abraham , but he must treat it with Isaac , and confirm it with an Oath , and over again , he must treat it with Jacob , importing , he must not only make it with the Fathers , but with their Children : there are many that he hath made a Covenant with their Father and Mother , but they are not in it themselves ; they can say , the Lord hath made an everlasting Covenant , but they cannot say , the Lord hath made it with me , therefore the Lord will manage this Covenant , first with Abraham , and afterward he will treat it personally with Isaac , and confirm it with an Oath , and renew it again with Jacob.

But to follow this Head of Personal Covenanting with God , I would have you notice this Caution in the beginning of it ,

Caution , That the Covenant of Grace is but one Covenant , the same Covenant for substance , that God made with Abraham , Isaac and Jacob : We must not think there are as many distinct Covenants , as there are distinct persons , that enters in that Covenant ; there is but one Sun , and every one may have enough of light from that one Sun , and a Ray of that Sun comes in at his own Window , if he cast open a Broad of his Window , though it be the common Sun , that serves all the Kingdoms of the earth : So , it 's the same general Covenant made with the Mediator , every particular person is to open his Window-broad , and let in a suitable Ray of that Covenant to his case , and particularly and personally apply it to himself . We are not to think , as Arminians say , that God hath made a general Covenant with all the Elect ; but for particular persons , he hath left a blank to be filled up , when they believe and repent ; they say this same of Redemption , they make general acts of Grace to be conditionally accomplished ; especially , if they believe the Lord , when he indented the everlasting Covenant , he set down not only Abraham , Isaac , and Jacob's name , but thy name , if thou wilt consent ; Nay , what do I say , if thou consent , he filled up thy name being an Elect , and engaged to effectuat thy consent ; so we are not to think , that there are as many Covenants as there are distinct persons ; it 's one general Covenant , like as it is one Sun that affords light to all the World , yet every Believer and Elect , is personally to Indent for himself , and to apply the Covenant , and to apply the promises on the Fathers part , but he hath bound himself to the duties of the Covenant on his part .

And in the general , this personal Covenanting takes in three things ; I confess , the third of them is not a proper act of Covenanting , yet it is necessary to the making of it up . (1) A person in making this Covenant , is either saying or subscribing , as Isaiah's word is , One shall say , and another subscribe himself to be the Lords ; whatever be the way of it , sometime one will do it with saying , sometime one will do it by subscribing , or sometime one will do it with lifting up their hand to God , that the solemnity may be the greater ; in their indenturing in this personal Covenant with God , the tenor of what they do is , I accept this Christ on these terms , he offers me Wine , Milk , Honey , without money , and without price ; he offers me fine Gold , I accept of the offer , and I give my consent , I will either write it down , or give it under my hand , I will say it , or I will do it , by lifting up of my hand to the Lord. ( 2. ) The person that thus personally Covenants , or that is about to draw the general Covenant of Grace , to his case , subscribes to the duties of the Covenant , particularly to give himself to the Lord , One shall say , and another subscribe with his hand , I am the Lords : It 's remarkable , since God in the Covenant gives himself to us , he will accept of nothing from us but our selves again ; when we subscribe to give our selves to the Lord , we subscribe to this , Lord , dispose of me as thou wilt , cross me or humble me as thou wilt , for I give it under my hand , that I am thy disposing ; it 's true , we bind to all the duties of the Covenant , likewise I deny not , but a person may find their temptations miscarry them , in reference to some sins ; some are led away with ill company , and made to swear , some are tempted to drunkenness ; I deny not , but they may either Covenant with God , or particularly bind against that , wherein their greatest temptations and weaknesses lyes ; if persons find themselves negligent in Prayer , of that the least wag of their neighbour coming , will call them from their duty to God , though they are in the Covenant , to bind to all the duries of the Covenant , yet we are particularly to bind , where our temptations are greatest , and where our weakness is greatest : Personal Covenanting with God , ought to run most on that Head , which may prove an excellent restraint to the soul , and an excellent hinderance to the corruption , which the heart is drawn to , with any light temptation : so this personal Covenanting with God , when we can say , the Lord hath made with me a Covenant , though the Lord hath made the Covenant in general with Christ , and all the Elect , and though he hath visibly appeared to Abraham , Isaac , and Jacob , and afterward , though he hath not so visibly appeared to David , yet he hath his own way of communication , and we enter in a personal Covenant with him , when we go , and either with our voice , or with our hand subscribe it on Paper , or with lifting up the hand solemnly , when we are in a spiritual frame in Prayer , and we do this , when we accept of the offer of the Covenant , and of the Mediator , on the terms of the Covenant ; and binds our selves to the duties of the Covenant , especially such as we are most negligent of , and soonest led away from : There lyes the way of personal covenanting with God , especially , if ye add , as a Capestone . ( 3. ) When the soul engages to these two , that it cast an eye to the Treasurer , unto whom the Father hath committed the bearing of the Purse : The Truth is , our covenanting with him , is like Deliab's binding Sampson with cords , so long as she cuts not his locks , his strengthremains , but when his locks are cut , he is weak . When we can an eye to the Treasurer in our covenanting , we are strong ; but when we eye him not , we are weak : It 's supposed Adam when he was perfect , stood not above five hours , and what can lapsed man do ? Therefore the Covenant takes in the accepting of the offer , and binding to the duties , but both to be done through the Mediator , and if this be neglected , it is not right covenanting ; And I believe it lyes at the root of much of our covenanting , and many lave challenges in their covenanting with God , that they have not eyed the Mediator , and gone to the Fountain and Treasurer , out of which their strength both for accepting and binding must come .

Quest. But ye will say , I have opened in this Covenant personal and particular covenanting , but what if God make not a Covenant with me , or if I make a Covenant , with him , how shall I know if he makes a Covenant with me ?

Ans. For Answer to this , I shall only say these two things , ( 1. ) God in making personal Covenants with men , had very different ways of communication of himself ; when he made the Covenant with Abraham . he spake with him face to face , he did so to Isaac and Jacob , but he did not so to David , but he sends a Prophet to him ; it were unreasonable he should do so to every body ; there were many Worthies under the Old Testament , that could say , the Lord hath made with me an everlasting Covenant ; and God did not come down and speak face to face with them , and confer with them , and say , this is my promise ; it were I say unreasonable he should do so to us , for though the Covenant be not so sensible as it was to Abraham , Isaac , and Jacob , it may come to thee , as it did to David : So that we are not to expect he will take the same way with every one , that he brings under the bond of the Covenant .

I will close this Sermon , with exhorting you to study this personal covenanting with God , I indeed take it up , for the great duty of the Gospel ; I confefs , it 's the great neglect of the generation that we live in , the generation coming may be more in the practice of it , that Masters of Families will not take their Wives , Children and Servants , and enter in a Family-Covenant with them , and when they are in corners , would enter in a personal Covenant with him . I will only close this discourse of it , with naming three or four things , that I judge to be great hinderances in the way of Christians personal covenanting with God . ( 1. ) It is a great hinderance , our mistaking the end of the Law , the Law is a School-Master to lend to Christ ; and there are many , if they come under a Law-word , they perswarded , that they should dwell on it , they cannot be perswaded , that this drives at personal covenanting with him ; ye will hear afterward , if ever there be a time of entering in a personal Covenant with God , of accepting the Covenant of the terms offered , it 's when we are under a work of the Law : now many Christians mistake quite the end of the Law , they think their tears and humiliations , and Law-works , they are to dwell on them , and they know not that the Laws is a School-Master to lead them to Christ ; the end of these fears is , to terrifie you to seek a shelter in the everlasting Covenant . ( 2. ) It hinders many to enter in this Covenant personally , they are exceedingly afraid , that their guilt be greater , if they break ; I consfess it 's justly to be feared , but that same Argument should hinder thee from being Baptized , and from going to the Sacrament of the Supper , wherein thou renews a Covenant with him ; the same Argument that hinders thee from covenanting with God , hinders thee from these two ; but would ye think it a good arguing , if a man were like to drown in a Well , and one let down a Rope to him , and bid him take hold of the Rope , and it will bring him up ; if he should argue , I dare not take hold of the Rope , for fear when I near up the Rope break , and my fall be the greater ? But I say , unless thou enter in a personal Covenant with God , and accept of the Covenant of Grace , and apply it to thy case , thou art arguing , as the man in the Well , that will not take hold of the Rope , for fear when I am near up 〈◊〉 get the worse fall . 3. It hinders some from covenanting with God , they would have some Arles in their hand , before they trust him : saith one , I would Covenant with him personally , if he would give me a fill of Sense , and would take me to the Banqueting-house , and cast his Banner over me , and give me that soul-delight that he gives to some ; but they do not remember , it 's a reflection on him , not to trust him , without something in hand . Take heed to this Covenant , and hang upon his promise , and if thou should never be able to sing , the Lord hath filled my hand with sende all my life , thou has a nobler song to sing , The Lord hath made with me an everlasting Covenant . ( 4. ) It hinders some from making a personal Covenant , they are afraid to lay bonds and tyes on them , and take away their mirth : O! it were a mercy if some of our profane young ones , that are filling the Town with profanity , and their Parents taking no notice of them , the most part of them begging the one half of the day , and profaning the Name of God the other , if they could be brought thus to Covenant with God : But many think that a great tye and a burden , that they should be more in speaking of Christ when they were in company , and may be thou can be in many companies , and never a word of him ; or thou can mock at Prayer and Godlienss , and may be it not challenge thee , but thou art afraid that personal covenanting bring a burden on thee . I will Answer all these , when I go thorow the point ; I will say this of it , thou must either accept personally of the Covenant , on the terms that it 's offered , and engage personally to the terms on which it 's made , or then thou shalt never have any benefit by it . O? what a mercy were it , if when we come under some strait , some sickness , or when we get any loosing of heart at a Communion ; nay , when we come under desertion , the renewing of a Covenant may be the way to an out-gate . It 's remarkable , when Christ was hanging on the Cross , and the great cloud of his Fathers wrath hanging over his head , in a manner , he renews the Covenant with him , My God , my God , why hast thou forsaken me ? If thou fall in any gross sin , go and renew the Covenant ; if he command some signal stroke to attend thee , renew the Covenant : The great Objection is , it 's a sore matter to be ay binding , and ay breaking , and this is thy case readily . I confess it 's a dreadful case , to be ay binding , and ay breaking ; yet notwithstanding of all thy breaches , if thou wilt yet go and say , and subscribe with thy hand , to be the Lords , and to be more to his praise ; if thou be a neglecter of Christian fellowship , that thou shall speir it out , speir where thou shall get some to pray with , and put in that in the personal Covenant ; if thou be negligent in Prayer , to lift up thy hand to be so no more : all former breaks will be all past , if thou can say with full purpose of heart , the Lord hath made with me an everlasting Covenant .

SERMON XI . 2 Samuel 23.5 .

HAving spoken of the nature of David's security , I came the last Sabbath to speak of the Parties transacting in this Covenant , The Lord and me , I proposed four things to be noticed ; First , The Author of the Covenant . Secondly , the Parties with whom the Covenant is made , and told you that that the word Jehovah , is to be taken essentially , as including all the Persons of the Trinity , who are all Partiesin the Covenant , and each of them has their particular work , in the accomplishing of the Covenant . But passing what was spoken , I come to that which I proposed to dwell on this day , the particular Application of the Covenant , individually and personally to David : It 's no , the Lord hath made with Abraham , nor with the Elect , but , The Lord hath made with me an everlasting Covenant .

That which I shall dwell on this day , shall be this Proposition , which natively arises from this Scripture .

Doctrine , That however the Covenant externally and visibly be made with the whole visible Church , and really with the Mediator , and through him with all the Elect , yet every Believer ought personally , and particularly to Indenture in this Covenant , and apply it .

It is true , the Covenant is offered to be Transacted with all the Members of the visible Church , and really with all the Elect ; yet every Believer , who would secure his interest in the contents and clauses of the Covenant , is to indenture personally , and particularly apply the Covenant to himself , as if it were made with them . This Truth hath a great deal of opposition in the world , Arminians , and Antinomians , who though they unite not in many things , they unite in opposition of this Truth , they deny personal and particular Covenanting with God ; the generality of Atheists , and profane mockers , look on it as a fancy , personally to Covenant with God ; and the most part of hypocrites in the visible Church , satisfie themselves with their Transactions in Baptism , and some external kind of Transacting at the Sacrament of the Supper , but personally and really to indenture with God , on the Terms of the Covenant , they utterly neglect ; therefore , to follow this Truth , since it comes so directly in my way , I will insist on these three things in following this head . 1. I shall labour to prove by some reasons , that it is not only a warrantable , but a most necessary Duty , for Christians to make personal and particular Covenants with God . 2. I shall open wherein this personal and particular Covenanting with him , doeth consist . And 3. shall apply it .

First , That it is not only warrantable but necessary , personally and particularly to Covenant with God ; for confirming of this , I will offer these five or six rational Considerations .

First , We have not only Scriptural practices of it , particularly of David , of whom this Text speaks ; whom we have frequently practising it , Psal. 16.2 . O my soul , thou hast said unto the Lord , thou art my God . So we find Asaph , Psal. 73.25 . It is good for me to draw near to God : And then , Whom have I in heaven but thee , and on the earth that I desire besides thee ? It was in effect a Covenant of this nature that Thomas entred into , when he said to Christ , thou art my Lord and my God . We have not only practices of it , but Prophesies of it , amongst many Prophesies about it , for clearing and confirming it , I will read two , one of them ye have , Isai. 44.5 . One shall say , I am the Lords , and another shall call himself by the name of Jacob , and another shall subscribe with his hand to the Lord , and sirname himself by the name of Israel , Mark here , ye have one , and one , and another ; individually and indefinitly indenturing with God , and ye have the different way of their doing of it , one shall say , and another shall subscribe with his hand ; ye have the same over again Prophesied , Isai. 45.24 . Surely shall one say , In the Lord have I righteousness and strength , even to him shall men come ; here ye have these two Scriptural Prophesies , relating to the times of the Gospel , wherein there should be , a saying , and subscribing with the hand , and it 's no the Church in general , but one shall say , and another shall subscribe , it 's a particalar and personal indenturing with God ; I know not what a multitude of Scriptures I might multiply for the confirmation of this , that it 's not only warrantable , but absolutely necessary , it is the accomplishment of Prophesies , and an imitation of the cloud of Witnesses , who have gone before us in it .

Secondly , The Light of Nature teaches ; that in mutual Transactions , that pass betwixt Parties , about business of concernment , the Transaction should be mannaged particularly and personally ; Natures Light teaches , that dolus versatur in generalibus , frequently this holds in this case , where there passes no indenturing betwixt God and the Soul , but meerly generals , readily the a surance of an interest in any Transaction by the Light of Nature , it 's the surer and clearer the more particular mention be of the Parties concerned in ti ; hardly is there a very small business a man will Transaact with his neighbour , but he will be as distinct and particular as he can , especially if he know it be a thing will be subject to much debate in Low ; is it not strange , that Nature should teach men to be so distinct , and particular in their smallest concernments , and yet they rest on generals , contrair to the Light of Nature , in their greatest concernments ? No , that same Light that leads men to be personal and particular , and distinct in mannaging all their other other affairs , in order to their clearing and assurance , leads them up in the business of their greatest concernment , far more to be personal and distinct .

Thirdly , All the fundamental Priviledges , are all particular and personal , and why ought not the Covenant to be particularly and personally entred into ? Election is not indefinit and universal , as Arminians and Papists teach : no , it 's neither universal nor conditional , it 's absolute and particular ; there is a certain number given by the Father to the son in Redemption , so it 's no universal , nor indefinit , nor conditional Election ; Adoption , Union with Christ , and all the rest of the fundamental Priviledges , they run in this stream , to be particular and distinct , Why ought not the Covenant , which is as it were the Charter , by which we come to be secured of these fundamental Priviledges , to be also personal and distinct ? Why should our Election , Redemption , Adoption , and Effectual Calling , each of them be particular , and personal ; and the Covenant , which is the Charter , and great ground of our security , not be particular and distinct also ?

Fourthly , On Gods part , whether we respect the absolute Promises , or the conditional , they all point at particular persons ; I will take away the heart of stone , I will put my fear in their heart , and I will give them pardon of sin ; whatever promise be made , whether absolute of conditional , they are not terminat , nor have their accomplishment together , in the visible Church , but like Water that is to be poured in every particular Bottle ; now since on the Fathers part he became debtor to every individual or personal Member , taken within the Covenant , Is it not only warrantable , but absolutely necessary , that there should be a particular application , and personal taking hold of the Covenant , in all these clauses whether absolute or conditional ?

Fifthly , The duties of the Covenant are particularly and personally to be performed , there is none here can go a warfare for another , none can pay anothers debt in the Covenant , every man must give an account for himself in this Covenant , the Parent cannot do for the Child , nor the Husband for the Wife , but every man must do for himself ; now since every Duty must be performed particularly and personally , Is there not then and absolute necessity , that there should be an engaging and personal indenturing with God ?

Lastly , The nature of justifying Faith , which is the great condition of the Covenant , consists in a particular and personal application of the Covenant ; an Historical Faith will carry the Devils to believe , that Christ loved the Elect , and gave himself for them ; but justifying Faith carries a Paul to , He loved me , and gave himself for me ; herein lyes the nature of justifying Faith , it 's a particular application of Christ and of the Covenant , in all the articles and caluses of it ; and there can be no right application by Faith , of the priviledges of the Covenant , without becoming subject to the duties of it , otherways , as in marriage , we would separat what God hath joyned , we would separat the promising and commanding part of the Covenant . Now lay all these six together , and I conceive , I have laid before you , most rational grounds , why the duty of personal Covenanting with God , is not only warrantable , but of absolute necessity .

The second thing proposed , shall be to open , wherein this Act of personal Covenanting with God consists ; some have dilated on it at a great length , and have dwelt on the preparatory Acts to it , and the things formally required in the Act it self , and there , have spoken of the Properties and Consequences of it ; but I will not dwell on it at this length , yet that I may be helpful to you , in your personal Covenanting , in regard one of the great grounds of our withering and dryness , results from the neglect of this Duty , I shall therefore insist , in opening the nature of it , only in speaking to these tgwo things , which I conceive will briefly sum up , wherein this act of personal Covenanting consists . I will not go to speak any thing of Gods part , either when we make or renew the Covenant with him ; But all I shall say now , shall be something of our part , when we personally Covenant with him , I will reduce them to these two Heads .

First , Our personal Covnenating with God , consists in our accepting of the offers of the Covenant , as they are made by God . 2. In our engaging to the Terms of the Covenant , required by God ; for the Terms must be the Terms that he hath made in the Covenant ; we must not make now Terms , neither must we reject any of the Terms already made : I deny not , as ye shall hear , when I come at it , but on the account of a particular failing , a Christian may be more in engagin , with respect to one things , than another , especially where he hath failed most , and Conscience doeth challenge him most ; but we are neither to make new Terms , nor reject the Terms already made , in our personal Covenanting with God , we must keep to the Terms already made and proposed in the Covenant , in all the Articlaes and Clauses of it .

First then , It consists in the accepting of the offer of the Father , made in the Covenant : I confess , I like well to read the excellent Soliloquies , many have had with their own Souls , in the accepting of this offer , and entring in this Covenant ; ye have patterns of them set down , Mr. Allan in his Vinditiae Pietatis , Mr. Baxter in his Saints Rest ; It 's like these holy mens souls , when they have been Transacting this personal Covenant with God , they have been in a very elevated frame , they speak part of the Language of Canaan ; What Apostrophies , and what turnings to their own soul , and what excitements and encouragements they offer to the soul ? and then closes with either , I accept this Covenant , or this contrivement of the salvation of sinners , as it is offered : or else readily , I swear and subscribe it with my hand . or else I lift up my hand . Mr. Allan approves for some length of the lifting up of the hand , that the solemnity may be the more binding , in the accepting of the Covenant , and of the Terms offered in the Covenant .

But here I will offer you two things about this accepting of the Covenant , which is the first thing wherein this formal act of personal Covenanting consists .

First , Take notice , that this acceptation , if it be done cordially , seriously , deliberatly , and according to the Gospel ; it 's a most difficult thing , it 's not an easie thing to bring the heart to it ; I will not say this for the discouragement of any , but there are three things that makes it most difficult . 1. There is no seed of Believing naturally in man ; Naturalists have observed , that it is a most difficult thing , to bring Creatures to act about a thing whereof they have no principle within them ; How difficult is it , to Teach Philosophy or Reason to Bruits ? And the great ground of it , is they have no feed or principle of it within them , and this makes the accepting of the offer of the Covenant , to be a thing most difficult . 2. In the accepting of this Covenant , not only have they no seed of Believing in them , but all the principles in man are contrair to it ; It 's a wonder to see how proud man repines , to accept of an imputed Righteousness ; ye will find in the Church , Papists , Socinians , Arminians ; and I know not what a multitude of them , crying down Justification by Faith alone , and mocking at the Term of an imputed Righteousness ; and O! that there were not too many amongst our selves , running headlong to these principles . 3. The difficulty of it will appear , if ye consider the opposition that it meets with in the World , in accepting this imputed Righteousness , How many oppositions did Christ himself meet with , when he was among men ? It was constantly his work , to be pressing this , yet when he came to his own , even amongst the Jews , they required a sign , before they accepted it : and when he was preaching to the Gentiles , they required Arguments and Demonstrations , ere they accepted it ; in effect , man having no principle within him , for accepting this Righteousness , and all the principles within him being contrair to it , and Christ himself having met with so much opposition when he preached it , ye may conclude from these , that it 's not an easie thing to perswade a sinner to accept of this Righteousness of the Covenant . But I will add another thing , that this Act of accepting , it 's one special part of that , wherein personal Covenanting consists ; and for clearing of this , I would have you to notice three things . 1. Ye shall take notice , that God in the Covenant of Grace , he hath as it were , past from the Terms of the Covenant of Works , no but he requires the same duties in the Covenant of Grace : I have already evinced it to you , that the whole Law , we become bound to obedience to it in the Covenant of Grace ; yea , there are some Duties required in the Covenant of Grace , that are not required in the Covenant of Works ; yea , he hath bound us to the whole Law , in our accepting of this Righteousness ; I say , though he hath bound us to the Law . it 's not the Law that is the great condition of the Covenant of Grace ; it 's not our obedience that is the great condition , it 's our believing and accepting of the offered Righteousness ; so that though obedience to the Law was the great condition of the Covenant of Works , the tenor and nature of the two Covenants are exceeding different , and now the great condition , though the Law be required , the Law is not the condition , it 's the accepting and imbracing the offered Righteousness , which is necessary to be observed , in regard there are many precious to God , they deal with themselves ordinarly , as if the Covenant of Grace run in the same channel , that the Covenant of Works run in , and if they have not the same perfection of obedience , and if our Sanctification have not such and such qualifications , and such degrees , they utterly sentence themselves as cast-aways ; no , obedience is required in the Covenant of Grace , but the accepting of the offered , Righteousness , is the great condition of the Covenant of Grace . 2. Take notice , that this accepting of the offer , it 's really and formally the very act of Believing ; In personal Covenanting , it may be convenient , that one should say , and another subscribe with his hond ; but the very act of accepting is , the act of Believing ; so the Soul tranfacts with God in this part of the personal Covenant , when it puts out an act of recumbency and relying on Jesus Christ , as he is holden the out in Covenant ; so , this is the great condition of the Covenant , and this accepting is the very formal and proper act of Believing . I add 3. This accepting is the special thing in personal Covenanting : I deny not , but the Terms , as ye shall hear , on which the offfer is made . are necessary to be eyed , and readily we make but a very superficial bargain , that will make a fashion of accepting the offer , and slight the Terms on which it 's made ; but he principal act in Covenanting is , to credit deliberatly , seriously , and effectually , the Grace that makes the offer of Christ in the Gospel , and to rely and cast our selves absolutely over on him . I deny not but we are to give our selves to the Lord , and resign our selves to be disposed of by him , and to be engaged to Duties , according to our station : but this is not the princinal part , the principal part is , to go to him , and say , This day , Lord , I accept of Christ , I accept of this Righteousness , that he hath purchased ; I will rely on it , and cast my soul and hope of my salvation it . But I will not insist in teaching you a form of words , that may be used in accepting of the offer ; but as this accepting is a difficult thing , there being no principle in man for it , but all against it , so the great condition in personal Covenanting is , this act of accepting .

The other thing required in making up this personal Covenant with God it 's engaging to the Terms on which the offer is made ; we cannot go personally to Covenant with God , but first we sust accept of the offer , and then indenture to the Terms ; There are two or there things here , I thought to have spoken a little unto . 1. To hold out to you , that ye may be the better directed in it , something of the Terms , on which the offer is made , of their reasonableness and their excellency . 2. That though it be not the principal act in personal Covenanting , it 's indispensably necessary , and in effect there can be no personal Covenant , except we indenture to the Terms , and accept of the offer on the Terms .

SERMON XII . 2 Samuel 23. Verse 5.

Although my hose be not so with God ; yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

HOW excellent soever the Covenant of Grace be , and excellent it is , yet the Lord hath left a liberty in the visible Church , for every man to come and put in his name into it , Ho , every one , and whosoever will let him come , and take the waters of life freely . Without a curious inquiry , into the many things pre-required , or subsequent unto it ; I resolved the Answer in two Heads : First , The accepting of the offer of the Covenant . 2. The indenturing to the Terms of the Covenant , the accepting of the offer , is the first and principal part , though the Covenant require other Duties , yet they are not the proper conditions of the Covenant and for less the first and prineipal condition ; I shall say no more of that Branch of the act of Covenanting , the accepting of the offere .

The other thing wherein it consists is , the submitting and indenturing for the Terms , on which the offer is made ; and here there are two things that I would do . 1. I shall inquire a little , in helping to this act of persomal Covenanting with God , into what the Terms are . 2. What encouragement the Soul hath to indenture for these Terms . notwithstanding of their number and greatness .

First , What these Terms are , Antinomians will not admit of any conditions in the Covenant ; I will net deny , but if ye examine that word Condition properly , but they may have something to say , but that there are Terms on which the offer is made , and which in the Souls Covenanting with God , must be indentured for , is beyond all controversie ; what these Terms are , is then worthy of inquiry ; to run through them at large , would take a large time ; I will only mention two things . 1. In personal Covenanting with God , there is something we must give . 2ly . There is someting we must do , and we must indenture for both what we are to give , and what we are to do .

First , There are somethings we must give , and what is this , what have we to give ? Had we the cattel on a thousand mountains , and give we them , what would they signifie to Him ? Shall we give the fruit of our body , for the sin of our soul ? no , we are to give Him our self indeed the indenturing on our part , is mainly lying in this , to make an absolute resignation of our selves to Him , as the Macedonians , Paul bare them this testimony , and he thought it not strange , that they were charitable , for they had given themselves to the Lord ; the Lord in the Covenant , He gives Himself , and it 's the least we can do , to give our selves back again ; it 's a marriage Covenant , and it is not enough for the bride , that she give suit and presence , but that she give her self to her husband : It 's reported in the life of Socrates , That one day whenhe was at Athens , several of his Schollars brought presents to him , some rich presents , some smaller ; there was one poor Schollar that had nothing to give . but said he , I will give him myself and Socrates esteemed of that Gift , more than of all that had been offered to him . It 's not only our duty , but our priviledge ; sometime a Beliver may go with that argument in his mouth , when he hath any compt to make to God , I am thine , save thou me , so when we make a personal covenant with Him , as we accept of the offer of Himself , of His Son , His Peace , His Pardon , the Land of Canaan , so we engage to resign our selves to Him , and to give our selves to Him , which imports two things into it . 1. We give our selves to be disposed of as to our work . 2ly , We give our selves to be disposed of as to our station , in performing that work .

First , We give our selves to be disposed of as to our work , though it be a marriage Covenant , yet it partakes of a Covenant betwixt King and Subjects , Master and Servant , it 's a Despotick Covenant , every Servant is not called to the same work ; some of His commands , as some observe well , they both please HIm and us , they will please our flesh , He bids us eat and drink , and cloath our selves , they are commands of the Covenant , and they please both Him and us ; but there are many other commands , they please Him , as to take up the Cross , to deny our selves , they please Him , but they are often unpleasant to us ; He may call one to preach , and another to suffer ; In the personal Covenant with Him , we resign and give over our selves , to be disposed of as to our work , 2ly , We give over our selves to be disposed of , as to our station , every vessel in the house is not of gold , there are some of silver , and some of clay , and he that indentures in this personal Covenant , providing he be a vessel for the master use , it 's all one wheither he be gold , silver , or clay , the presonal Covenant makes a gift of our selves to the Lord , with an absolute resignation of our lot , of our station , and service in the wilderness , if they be not a glazen window in the house , they are content , providing they be a nail in the wall ; if they be not an eye , they are content , providing they be a toe , if it be for the good of the body . It 's true , we are no great gift , when we have made a gift of our selves , yet it 's that He calls for , and in personal Covenanting with Him , that we indenture for , like the Macedonians , we give our selves to the Lord , to be disposed by the Lord ; if He think prosperity or adversity for us , we are content ; if He think a suffering lot , or a peaceable lot for us , we are content ; or whether we be in a high place , or a low place , it 's all one , for it 's a clause in the indenture , we are to be at His disposing ,

Secondly , In the Covenant , we not only look to what we are to give , but what we are to do ; it 's true , all the Duties of the Covenant , ought to be done ; in our Covenanting with Him , we are not to make exception of any of them , a Believer may personally Covenant with God , that does not distinctly take up all the Terms , on which the Covenant runs , yet they do not make exception of any of the Terms , but esteems all his commands , concerning every thing to be right ; some of them are greater , some of them are smaller ; even in our indenturing in the Covenant of Grace , we are not to walk by the principles that others walk by ; O say they , the Truths relating to exteranl Worship and Church Government , they are but small things ; the great duty is to accept of the Righteousnes offered in the Covenant ; they will personally Covenant with God , for these absolutely incispensible and necessar things ; but they think they need not take in these lesser things into the Covenant ; But like a man clipping gold , he will stoop down and left the least clipping , Why ? it's gold ; in our indenturing , we are not to make exception of any of the Terms , Why ? the Terms are His , and there are two reasons for this . 1. In the great Duty of the Covenant , the Father's design is , the exaltation of His Son , it was one of the proofs I brought , to prove Him the Maker of the Covenant , it looked like the design of it , that He designed to cry up His Son ; therefore the great violation of the Covenant lyes unbelief , and in not accepting of the Son which would be noticed by all , who will go mourning for other thins , and will be cherishing their unbelief : There cannot be a greater affront put upon God , than what is put upon Him in His Son , in regard He is at the outmost of His offers , to speak with reverence , he cannot make a greater offer , than of his Son , now an eye ought to be had to this great Duty especially . But 2ly , These things wehrein our infirmity is greatest , or that we are soonest worested by Temptation , in Covenanting to Terms , in our Coveranting which God , a special respect ought to be had to these , as Samson had something wherein his great strength lay , in other things he was like another man ; so every one of us hath something wherein our weakness lies ; now in our Covenanting with God , if one be a neglecter of Family Duty , or if one be easily drawn away from God , after evil company , if one be in a passion and provocked to prophane and blaspheme the holy and precious Name of God , if one be superficial in secret Prayer ; observe wherein the infirmity lies , and where the temptation does most easily worst them , to have an eye in the persponal Covenant with God , to these things ; it 's observed by some , when they write of the covenant , when the Spirit is about to challenge , for neglect of these things , there will nothing sooner come in ones heart , than the covenant they made , like a knock of an hammer , it will drive in the Challenge , and roove the Nail to the head ; therefore , a special eye ought to be had for these infirmities incident to us , wherein temptations uses to assault us most . So I hope , laying these things together , I have proved , wherein personal covenanting with God lies , it lyes in accepting the Son , the Father hath offered Him , and all that he hath , and when the Soul accepts of this offer and relyes with an act of recumbency on the faithfulness of Him that made it and subscribes to the Terms , both to give themselves to the Lord back again , and to indenture to the Terms and Duties required , and particular indenturing agaist the infirmities we are easily beset with , and that Temptation easily worsts them in ; herein lies , as I conceive , tha Act of personal Covenanting with God , especially if ye add to it in .

The 3d place , the manner how this acceptation , and this engagement is to be performed and gone about ; and here I shall notice to you three or four things : ( 1. ) Take notice , that in accepting this offer , and in Indenturing to these terms , in a personal Covenant with God , the action ought to be very deliberat and advised ; it ought not to be , as one says , as a man loving a woman , at the first view he sees her beautiful and comely , and presently it goes in his heart he will marry her , not considering that she may have much debt , and an evil humor , and many infirities following her ; so , many in their personal Covenanting with Christ , they presently fall in love with Glory , they fall in love with the Land of Canaan , and they see the Mediator beautiful and lovely , but they do not consider the crosses , the reproaches , the temptations the difficulties , that will accompany Covenanting with him . It 's remarkable in Scripture , it 's called the deed of the wife Merchant , that goes and sells all that he may buy the Field where the Pearl is ; this is not the act of a fool , it 's not an hasty act , no , he goes and considers the Field , and finds it 's the Field where the Fearl is , and he goes and sells all that he may but it ; so , the sould that Indentures with God on this score , must consider , it 's a business may cost him all that he hath , he must consider , whether the Pearl will compense the selling of all that he hath ; There are many , it may , be truly said of them , they are pound fools and peny wife , all the little wit they have in the Wilderness , is only like Children , it 's how to build Houses , and run after Flies , and busk Babies , but their deliberation runs not about this . It 's strange to see many rational in many things . and so far from reason in their Religion , the most thing wherein they play the fool is , there , but this Act of personal Covenanting , is a deliberat Act , it 's an Act of the wife Merchant , who considers whether the Field and the Pearl will pay the cost . ( 2ly , ) This Act is to be an Act of the whole Soul , the understanding , will and affections , the Lord will have the consent of all , in perfecting this work of personal Covenanting ; the case is with them , as with some generous spirits , who in suit of Marriage , except they get the Womans heart and consent , all other things that they c●n offer , will be of on value , and will not induce them to Marry : Wisdoms demand is , my Son , give me thy heart , it 's not , give me thy hand , or give me thy tongue , or ear , but my Son give me thy heart ; it 's not , my Son , divide thy heart , give me a piece of it ; but , my Son , give me thy heart , it 's the whole heart that must be given him , in personal Covenanting with him , and when he he hath gotten the whole heart , he hath not gotten a thing of much worth , unless he take a way when he hath gotten it , to clothe it with the righteousness of his Son , and to Persume it , and yet for as feckless as it is , he will have it in personal Covenanting with him , to concur . ( 3ly ) It may be very necessary and useful , semetines to express outwardly our accepting of his offer , and Indenturing to these terms on which the offer is made ; it 's true , the special obligation , and that which is especially required , is , the firm purpose of heart , the content of the heart , and he will not take words , if he marry , except he know well he get the Brides heart ; there may be externals subservient to the great end of personal Covenanting with him , as sometimes to go and to say to God , Lord , I accept of this Christ , and Indenture on these terms , I will give my self to thee , and will watch especially against the things I have been neglective in , and guilty of , sometime we may do it , by lifting up of the hand , our hearts , are such cheats , as we cannot lay too mahy tyes on them ; sometimes believers have done it , by subscribing to the Lord , they have drawn up the sjpecial things of it on Gods , part , and the special du●ies they have engaged unto on Gods part , and they have written them down , and spread them before the Lord , and them subseribed them ; which if they find of any use , when they have examined their way , they have run to the engagement they made to the Lord , and they find , if performing such duties , yielding to such temptations , be agreeable to the Covenant they made with God ; therefore form the fear of the wrath of the Covenant , they have been made to mourn for Covenant breaking with him . Now when things are thus performed , when with eonsent of the whole man , they are content either to say , or to subseribe , or to swear to God , that they take his offer , they hold him at his offer , they take hold of the offer , as it 's offered , and will not alter the terms , but accepts of it on the very terms that it is made , this is the Act of personal covenanting with God , as I conceive .

But before I proceed to the Application , there is one great difficulty necessary to be cleared , ye would remember both the grounds I brought in the forenoon to prove the necessity , and the Ecplication of that , wherein the formal act of personal covenanting consists .

Quest. The question necessary to be cleared is , whether is this personal Covenanting with God , the duty of all within the visible Church ? Is there not a mixed multitude of elect and reprobat , and is not the Church like a Drag-net , wherein good and bad Fishes are , and can this personal covenanting and accepting the offer , and Indenturing to the terms , be the duty of the reprobate and bad Fishes in the Net ? This is the tossing of a great Arminian Question , If I should dilate in the Latitude , it would carry me before such a popular Auditory .

Ans. For Answer to the Question , I will only say this , this Act of personal covenanting , is the duty of all within the visible Church , and none is to go and exempt himself from it , but indeed especially it is the duty of the Elect.

There are Two Parts of this Answer , that I would labour to confirm to you , from some Reasons , 1. That it is the duty of all within the visible Church , thus Personally to covenant with God , shall appear from these things , 1. All to whom the offer of the covenant is made , are bound to the accepting of the offer ; now whatever be in the purpose of God , the Promulgation and Proclamation of the covenant , and the offer of it , is made to all within the visible Church , and who shall question where there is an offer made , that it is presumption to accept of it ? Many stand at it , as if it were presumption ; I suppose one were coming by a house , and if the Master of the house should look out at a window , and see him , and intreat him to come and dine with him , and eat and drink with him , would ye think it presumption , especially if he should add Allurements , and Promises , and tell you that he hath killed his Fatlings , and mingled his wine , and if he should not prevail with all these , if he should look our at the windom and cry , if ye will not come in , I swear I will come down and kill you ; the Father hath done so in this Covenant , he hath given Intreaties , and Allurments , and Promises , and sworn , if ye accept not of his offer , he will damn you eternally in hell . 2ly . All whom the command of Believing reaches , and who are concerned in it , are bound Personally to Covenant with God , but all in the visible church are commanded to believe , and the great Root of the Sentence that will pass against them will be , even the Reprobat , their not believing . 3ly . If all were not bound thus Personally to Covenant with God , what can be the meaning of the many Regreates and Lamentations in the Gospel , for many Reprobat ones , for their not Indenturing with him , to sit down over Jerusalem and weep , to upbraid Chorazin , and Bethsaida , if they had not been bound thus Personally to Covenant with Him : So it s the duty of all within the visible church , all of them ly under an Obligation , to make a Covenant with him by Sacrifice , on no less hazard than what they are worth for ever and ever : But this is the duty of all , but especially the Elect , the reasons why it is the Elects duty , I will not dwell on them at this time , but will shew you , that though it be constantly the duty of the Elect , tobe making and keeping Covenant with God , yet there are some special times , wherein especially they are called to it , and all I shall say in this Sermon , shall be to shew you Four or Five remarkable Junctures of Cases , wehrein the Lord calls his Elect , to enter in , or to renew a Covenant , ●irst At their first effectual calling , when He hath made a law work , to make way for a Gospel Work , when He hath sent His Spirit to convince of Sin , and of Judgment , the Spirit hath a Couumission also , to convince of Righteousness , then especially they are called to Personal Covenanting with God . And the truth is , the work of effectual Calling , the Term of it , that which perfytes it , and makes it effectual Calling , it s not Challenges and Convictions of Sin , it s the closing with Christ , and entering in a Personal Covenant with Him ; for suppose we should be able to tell , of never so many Challenges for Sin , and fears of Hell , they have had , they are not able to instruct from all these , their Effectual Calling , if they have not come under a Personal Covenant with Christ ; so any of you that are under the pangs of the New-Birth Birth , as there are some travelling among you , under fears , and griefs , and guiltiness , and fears of Hell , the way of coming to a delivery , and an outgate from all these is , to enter in this Personal Covenant , to accept of the offer , and the Terms on which the offer is made . 2ly . It 's a very suitable time to enter in this Personal Covenanting with God , when there comes to be any special impression of the Spirit , made on the Soul , we ought to take the stot of our hearts , readily it may be long before ye get that occasion again , it 's not your each days dinner , when ye get any Elevation of Spirit , any delight , or any peace or joy in believing , any striking of the Irons in Prayer , that the heart will affect the eye , when ye go to God , that is a special time of Personal Covenanting with Him , in this case , we are to do as Psal. 27.8 . Thou saidst , seek ye my face , that is the Spirit working within him , it was even like a command , and my heart Answered , Thy face , Lord , I will seek , hide not thy face from me ; So at your first Effectual Calling , it may be in some corner , ye may have some liberty to vent your heart to God , and ye may have some gale on your Spirit , ye cannot improve that time better , as a cord to knit to the duny better , than to say , I accept of the Offer , and I accept of the Terms on which it 's Offered , and I shall watch against the Failings wherein I have been weakest . 3ly . It 's a suitable time to enter in a Personal Covenant with God , after we have fallen in some great Sin against God , after we have been left to some Sin against God , that hath made a breach on the former Personal Covenant's , that we have made with Him : It may be some wide breach then , that come ; to be a call to thee from God , to go and renew a Covenant with Him : It 's remarkable in Thomas's case , when Christ came in among the Disciples , when Thomas was absent ; and they told him that Christ was risen , and that they had seen him , O saith he , I will not believe , exccept I put my hand in his side , and in the print of the nails ; Christ comes and convinces him of this Sin , and challenges him for it , and bids him not to be unbelieving , but faithful ; and when he had seen him , and heard him , and had been convinced , thou art my Lord , and my God , sayes he , it 's as much as if he had said , I will Indenture of new with Christ , and renew a Personal covenant with him , thou art my Lord , and my God ; so that when there comes to be any breach betwixt God and us , that readily hath made a great slap in our former vows , when ye are not to go and run away , and give over hope , but even after Thomas would not believe , that Christ was risen trom the dead , and was living , yet when he is throughly convinced of all , he saith , thou art my Lord , and my God . 4ly . It 's a fit time in entering in a Personal Covenant with God , when a Christian comes under desertion , and when there is a great Cloud betwixt him and God ; It 's remarkable , upon the case , Christ complains nore of Desertion , than of the nails that was thurst in Him ; it was no wonder , if he Had taken ill with the Cross , for He was daily with the Father , as one brought up with Him , and He was daily his delight , before the Mountains were brought forth ; and a desertion was heavy to Him , and what is His way he takes for outgate ? He takes him to the Covenant , My God , my God , why hast thou forsaken me ? In this casting a coppy to us , that there is no such promising way under Desertion , as the renewing of a Covenant with Him Lastly . It 's a fit time to enter in a personal Covenant with Him , at a Sealing Ordinance ; the Sacrament of the Supper , it 's a Seal of the New Testament in His Blood , and it may lay a great Obligation , on a loose careless heart , that if it get leave , will be thy death , as a poor man complained , Alas ! my heart will be my death , thou that hast such a heart , thou art to enter in a personal Covenant with him , and take this Bread and this Wine , and say , I accept of this deemer , as the Father offers Him ; I Indenture to the terms of the Gospel , without exception of any of them ; but especially to the great things wherein I have been most negligent ; there is a fit time to enter this personal Covenant , when there is a Seal of the New Testament Passing as it were , out of his hand , into thine ; and that is a great part of the Souls Communion with him , in that Sacrament .

Vse . I will only exhort to two things , and with them close this Sermon . 1. Christian , wilt thou go and take a view of this Covenant , that thou may be encouraged , to engadge in it ; many are ignorant of the Covenant , I complain of your ignorance of the Scriptures , and of your unacquaintedness with them , and for all the sweetness of the Promises , that ye know nothing of them , that ye cannot say , as an Antient was wont to say , this is my Promise , a Believer ought to have several Promises in the Covenant , these which they have gotten , most reviving , quickning , and consolation from ; what an excellent thing is it , if one were going through the Bible , and through the Covenant , and doing as Apothecaries use to do , they go to a Garden , and they get a Flower here and there , and puts them up in Boxes , that when sick folk comes , they may go rightly to the Box ; sO ought we to do with the Promises , we ought to gather the Promises in classes , so that when we have to do with any Promise , we may go to them , and take out a Promise suitable to our case . 2ly . I exhort you to take a view of the Duties , and Terms of the Covenant ; ye need not be discouraged at them , there is a kind of Heaven in holiness , and the scope of them all is , to make us holy ; it 's true , the generality but breaks the shell , and gets not the kernel ; there is nothing more sweet and satisfying than the kernel , it 's like Honey ; all that taste of it , cry more , more , but of all the wershest things in the world , is the shell .

SERMON XIII . 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

I Proposed in the second Branch of this verse , three things to be considered . First , Who is the Author of the Covenant ? Of this I have spoken . Secondly , The parties considered personally and particularly , and the special thing I insisted on the last day , was , That every particular Believer ought personally and particularly to find himself concerned in the Covenant ; and named five or six grounds , to prove the warrantableness and necessity of personal covenanting with God : And then opened that Question , wherein personal covenanting consisted : I also requited in this Question , who were bound in this Duty of personal covenanting ? I told you , that it was the duty of all the Members of the visible Church , but especially the Elect. I shall now , that I may the more fully open the Duty of our personal and particular covenanting , or entering in a covenant of Grace with God ; open some properties of this Act , of personal indenturing and covenanting with God , and I shall name these five or six of them , and from them ye will better understand the nature of it .

First , This Act of personal covenanting with God , it 's an absolutely necessary Act , it 's indispensibly necessary , that we should accept his offer in the covenant , and bind our selves to the Terms of the covenant ; and that is the first character and property of it . It 's observed by Divines , there are some things God hath forbidden , there are some things God hath left indifferent , and hath neither commanded nor fordidden them ; there are some things God has commanded , and they are necessar , necessitate praecepti , they are to be obeyed hic & nunc , as the Sacrament of the New Testament is ; and there are some things necessar necessitate medii , as School-men speaks , we cannot be saved without them . Now this Act of personal covenanting with God , is of this nature , it 's of absolute and indispensible necessity , which will appear from the consideration of these three or four things . 1. Unless we particularly and personally , and expresly accept of the covenant of Grace , and indenture with God on the Terms of the covenant , we cannot be stated in a Covenant-relation with God . The Covenant made in Baptism by our Parents , wherein we have but a virtual consent , doth not state us in a real covenant with God , until we really Indenture , and with consent covenant with Him in the Covenant ; so until we consent , we must be under the curse and covenant of Works , in all the Clauses and Heads of it , and cannot claim unto the Covenant of Grace , in all the Clauses and Articles of it ; for there cannot be a Covenant-relation with God , until we expresly , particularly , and personally Indenture in a personal Covenant with Him . 2ly . Until we thus particularly and personally Covenant , we cannot have any benefit by Christ's Death ; whatever he hath purchased , ( and he hath purchased great things ) yet , until we accept and take hold of the Covenant , and particularly and personally Indenture in it , we can have no benefit by his Death : the Covenant is as it were the Contract , and there is no woman that has a right to the Contract , but she that marries the man ; until we be unite to Christ , we can have no benefit by the Covenant ; and until we enter in the Covenant , we cannot be unite to him . Ephes. 2.12 . At that time ye were aliens from the common wealth of Israel , and strangers from the covenant of promise ; mark how these two go together , without christ , and strangers to the covenant of promise ; even so that until we come to Indenture personally and particularly in the Covenant , we are without Christ , and without a right to the benefits of his Death . 3ly . Until we come personally , and particularly to indenture with God , and accept of the Covenant of Grace , we can have no comfortable views of Providence , especially if they be dark and humbling Providences . The Covenant is as it were a Key , that opens all Providences : it 's a remarkable word , Psal. 25.10 . All his ways are mercy and truth , to such as keep his covenant : mark here , all his ways are mercy and truth . And how come they to be known to be Mercy and Truth ? They come to be known by our interest in the Covenant , and by the Covenant it self . Let him do to us what he will ; let Him correct , and let Him do it never so sharply , yet by the Covenant , and our Interst in it , we see them to be Mercy and Truth . 4ly . Until we thus personally Indenture and Covenant with God , we neither owne our Baptism , nor can we rightly Communicat ; there is a Covenant indeed made with God by our Parents in Baptism , in whom we virtually consent to the Covenant , in all the Clauses and Articles of it , but this not enough ; as a man suiting a woman , he judges it not enough that he have her Parents consent , it 's her self he must marry , and he must have her own express consent before they marry ; so in Baptism , our Parents gave their consent that we shall accept Christ on the Terms of the Covenant ; but we never owne our Baptism , until we personally covenant with God ; neither go we rightly about the Sacrament of the Supper , which is as Seal of the Covenant , until we personally Indenture and Covenant with Him . Lastly . Until we personally Covenant and Indenture with God , there can be no comfortable viewing of the Great Day , the thoughts of Judgement and Eternity are terrible to them , that have not an interest in the Covenant : It 's a remarkable word , Psal. 50. The beginning whereof , the current of Interpreters refer it to the Judgement of the Great day , in the 5. and 6. verses . Gather my Saints to me , those that have made a covenant with me by sacrifice , the heavens shall declare his righteousness , for God is judge himself : mark here , that Day will be a comfortable day to the Saints , and who are they that are to be gathered to him that day ? It 's those that have made a Covenant by Sacrifice with Him , and God himself is Judge : now lay all these five together , and ye will find that this particular Indenturing with Him , is of absolute necessity .

But I come to a second property of this Covenant , this Act of covenanting personally with God , and accepting of the Covenant of Grace , personally and particularly , as it is an Act of absolute necessity , it ought to be a Deliberat well pondered Act , no Act ought more to be pondered : many go about this rashly , they are like that Scribe that came to Christ in Matth. 8.20 . The Scribe saith , Master , I will follow thee whithersoever thou goest . Christ tells him , the foxes have holes , and the birds of the air have nests , but the Son of man hath not where to lay his head ; but we read no more of that Scribe , it 's as much as thou art not deliberat , thou offers to follow me whithersoever I go , it 's a rash offer , thou knows not what thou sayest . This Act ought to be a very deliberat Act on these grounds . 1. Man is a rational Agent ; Reason is the great specifick Difference , distinguishing him from a Bruit ; if in any thing his Reason is to be exercised , it 's in his Religion : for however , God hath called us to believe several things , which our Reason cannot comprehend , as that there should be three Persons in one Essence , two Natures in one Person , our Reason cannot fathom , nor dive into the deep of these Mysteries ; yet there is nothing in our Religion contrare to Reason , and however we have such dusty Spectacles , that we will take the thing for Reason the day , which we will count Folly to morrow ; however our Reason since the Fall , hath gotten a Wound , that makes us like Jacob , go halting , when he is touched on the hollow of his Thigh ; and yet so much of the exercise of Reason is left to us , as that in our Religion there is a special exercise for it ; God calls not man in this Act of personal covenanting , to deny his Reason , but rather to exercise it . And when a Christian goes in his walk with God on well founded Reasons , Scriptural Reasons , and the Authority of God in the Scriptures , readily that Christian is not frothie , driven like chaff before every wind of Temptation , but is solid in his walk . 2ly . This Act of personal covenanting with God , ought to be deliberat , in regard of the great importance of it : Nature will teach us , that things of great importance , ought to be done with great deliberation ; and hardly is there a thing of more importance , than our accepting of the Covenant of Grace , and Indenturing with the Father , on the Terms of the Covenant : many ponder not the importance of it , but it 's of so great importance , as for all Eternity , so long as God will be God , it 's of importance for us , it ought to be very deliberat , unless we will be pound fools , and penny wise , who will be deliberat in Trifles , like children busking their Babies , and rickling up their Houses . 2ly . It ought to be deliberat , in regard undeliberat Actions to God-ward , makes them soon evanish ; there are some , if they come under afflictions , or if they fall in sickness , or a Fever , and God shake Death over their head ; or if they be at some solemn Ordinance , they will be at resolving and purposing , and readily bringing vows on hemselves , of personal covenanting with God , but as they are easily gotten , so they easily evanish . Psal. 78.34 . When he slew them , then they sought after him , and returned and enquired early after God ; several times our affections are like a Gutter , when there is a great Showre , we will be running over with purposes after God ; Nevertheless they flattered him with their mouth , and they lyed unto him with their tongue , for their heart was not right with God , nor were they stedfast in his covenant : and yet when he slew them , they sought after him , and they yearly enquired after him : so that indeliberat Actions and covenatings with God , as they are hastily begotten , they no less suddenly evanish ; the SAction ought then to be deliberat when we Indenture with the Cautioner , and obliges our self to more watchfulness , and more tenderness , or else it will soon evanish .

Quest. But here I will clear a Question , whereabout are we to deliberat , what is a person to deliberat about , when he thus Indentures with God ? The Answer is obvious , and I will reduce what I will say of it to two heads . 1. We are to deliberat , to consider and ponder what Offers God makes in the Covenant . 2ly . On what Terms these Offers are made , both these two being by a rational soul rationally pondered , may have great influence on a fixed work with God , and not prove a flash , like what is in an Hypocrite .

First , We are to consider , and deliberat on the Tenor of the Offer made by God , which we are to consider positively , and comparatively . 1. Positively , we are to consider his Offers ; the multitude of them , the greatness of the things he offers : some have laboured to reduce them to heads , he not only makes offer of peace and pardon , and happiness in the Covenant , but to speak with reverence of the Majesty of God , he is at the utmost of what he can offer : to say it with reverence , it 's impossible for Him to make greater Offers , He cannot make greater Offers than of Himself , and of his Son , and both these He offers in the Covenant for all Eternity . Now when we enter in a personal Covenant with God , we are to ponder the Promises of the Covenant , that they are great and precious Promises : we are to consider the multitude of things offered in it , and the greatness of them , that in a manner , He is at his utmost in His offers , He cannot make a greater Offer . 2ly . We are to consider these Offers comparatively ; the heart of man hath many Wooers suiting it ; sometimes it hath something in the World suiting it , sometimes Lusts are suiting it , sometimes Sathan is suiting it , sometimes one thing , sometimes another ; but let them carry it that makes the best Offers : lay these Offers in the Ballance with what the World offers , and the Honours and Advantages of it , lay them in the Ballance with what your Lusts offer , and with what Sathan offers , and let them carry the Heart who makes the greatest Offer : the consideration of these things , when one sits down like that man , that when he came to the exercise of his Reason , he began to consider , it 's not long since I came to the World , and in a little I will be no more in it , and wherefore came I to it , what is my business in it ? There are many things suiting my heart , and whoso makes the best and the greatest , and the surest Offers , let them carry it . Such a Soliloque betwixt a man & his his Soul , acting like a ratinal Agent , will readily put the soul to accept of the offer of the Covenant , and Indenture with God .

Secondly , We are likewise to consider the Terms on which these Offers are made , and upon which we are to Indenture with God : many will make this Bargain , as sometime a Drunkard will make a fresh bargain in his drink , that when he is fresh , he rues it , and would steal from it again : but we are to consider the Terms , on which we enter in this Covenant , and we can never rightly enter in this Covenant with God , ( and without entering in this Covenant , we cannot be saved ) except we ponder the Terms on which we Indenture , and there are three things necessar to be pondered about them . 1. The multitude of them , it 's true the Covenant is a covenant of Grace , adn not a Covenant of Works ; and as I said , believing in Jesus , and accepting of Him , is the only proper condition of the condition of the Covenant of Grace ; God in the Covenant of Grace , hath bound us to all the Duties be hath commanded in the Covenant of Works , what a multitude of them there are , take a compend of them in that word , 2 Cor. 7. at the beginning , Having these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God ; mark there , we must cleanse our selves of the fil hiness of the flesh and spirit ; a famous Ancient said well , when he read that verse , this seems to me says he , like the Message the King of Syria sent to the King of Israel , 2 Kings 5.2 . I have sent my servant to thee , that thou mayest recover him of his leprosie ; what says he , am I a God , to kill and make alive , that this man sendeth to me to cure him of his leprosie ? 2ly . We are to consider , the constancy we are bound to in these Terms , if we enter in Covenant with God , it 's a marriage Covenant , whatever fall out to a man or woman , except Adulters , the marriage-tye remains firm ; if one were never so sickly or tender , it does not break that tye , all the variety of cases his people can come under , cannot dissolve it ; we are not to be Time-servers in these things , for in a little , they that serve Time , their Master will be taken from them , Rev. 10.5 . And I saw an angel Hand upon the sea , and he lift up his hand to heaven , and sware by him that liveth for ever and ever , that there should be time no longer . But 3ly . We are to consider the difficulties that will accon pany these Terms ; the Terms are , to cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness , in the fear of God ; what multitude of difficulties must these Terms be carried on with ? will they make a man walk like an Owl among the rest of the Birds ? What a deal of crosses and difficulties will attend him that makes a Covenant with God ? Now one that would Indenture in a personal Covenant with God , must consider and ponder all these . Now this is the second Property of personal Indenturing with God , it 's an Act of absolute necessity , and we ought to be very deliberat and serious in it .

Thirdly , This Act of personal covenanting as it ought to be deliberat , so it ought to be sincere , and an Act of the whole Soul . Psal. 16.2 . O my soul , thou hast said unto the Lord , thou art my God : God will dispense with any Infirmity in this Act , sooner than Hypocrisie , He cannot endure to be mocked : For clearing this , that it ought to be done with the whole Soul , I would have you notice , First , This Act of personal covenanting , requires a very well ordered Soul , not only Morally well ordered , but Spiritually ; Divines observe well , the Soul is well ordered in two Cases ;

First , When the Will comes to beled by the Understanding , several times the Will like a domineering Lady , it glories in it's Liberty and Freedom , it will bind the Understanding , and draw it after it ; we are easily brought to believe , what the Will inclines us to , and to find our Reasons , for justifying of the thing which it desires . Next , the Soul is well ordered , when Understanding , Will and Affections follow the Conscience , and the Conscience is regulat by the Word of God ; the Affections , often it holds true of them that is said of Fire and Water , they are good Servants , but ill Masters ; when the affections comes to domineer , they are ill Masters , but when they are ruled by the Conscience , and the Conscience regulat by the Law of God , so that we can moderat our Anger and not sin , that we can desire nothing but what we lawfully desire , and we fear nothing , but what we lawfully can fear ; when gref keeps within it's bounds , when the Affections are thus regulat , what a sweet calm is there in the Conscience , like an Instrument , that all the Strings of it are rightly placed , and when ye strike on them , every string gives the sound they ought to give ; so the Understanding , Will and Affections , when they are rightly regulat , they give the sound that is proper for them ; when the Understanding is thus regulat , that the Will follows the Understanding , and the Soul is regulat by the Conscience , and the Conscience by the Word of God . 2ly . This Soul covenanting , it imports a rightly ordered frame of the Soul , for it 's an affectionat and sincere Act , it 's not to be wrung out of us ; Bellarmine calumniats Protestants , when he says , we maintain in the Act of Effectual Calling , that Deus torquet voluntatem , in he doth not thraw the Will , no , in this Act of personal covenanting , it uses to be done , when it 's done with the Soul , not with the Affections only , but with the Bensil of the Affections ; it 's as it were the marriage day , and in that day , the Soul is clothed in its best Appatel , and the Unferstanding , Will and Affections , are at the height of their Vigor and Fervency , it 's necessar it should be so ; for the Lord when he entered in Covenant with us , O! so sincerely and affectionaly as He enters , and when he hath found the lost Goat and stragling Sheep , He call His neighbours and friends to rejoyce with Him . Luk. 15. I likewise say , there is joy in Heaven over one sinner that repents , &c. When he doth it so affectionatly , and is so much taken when a person doth personally Covenant with Him , ought we not to Covenant sincerely with the Bensil of the Affections .

SERMON XIV . 2 Samuel 23. Verse 5.

Although my house be not so with God ; yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

AMong many excellent Truths in this verse , this is one , not of the meanest , that David speaks of the everlasting Covenant , as a thing personally and particularly made with him , he doth not say , the Lord hath made with the Church , but with me , an everlasting Covenant , I entered on the Properties of this personal Covenant , and spoke to three of them ; there are some yet remaining , and therefore I shall proceed , as this personal covenanting with God , is of absolute necessity , and is a very deliberat Act , and a sincere Act ; so there is a

Fourth Property of it , it 's an Act that ought to be timeously , speedily , and early done without delay ; some of our Divines in their casuistical Disputs with Papists , they rationally alledge , that the Doctrine of the Popish Casuists in some Principles , tends to hough all the Practises of Religion ; for among other things , they maintain , that if a sinner fall in sin , he is obliged to repent , when he comes under some cross , or at some solemn Ordinance , or at the hour of Death ; we maintain against them , that a sinner is obliged to repent , immediatly on the back of the commission of the Sin , the same we say of personal covenanting with God , it 's to be done without delay , To day if ye will hear his voice , harden not your hearts , as in the provocation . Heb. 3.7 . Cited out of Psal. 95.7 . It 's not said to morrow if ye will hear his voice , but to day ; It 's true , there are some times and cases , when it 's sweeter going about this work , than at other times ; there are some approaches in Spirit to us , which we should exactly observe , as Courtiers that have their Nobilissima fandi tempora , they get some fit opportunities of putting up their Petitions to Princes . 1. It 's an excellent time in going about this work , of Indenturing , vowing , and resolving with Christ , when the Spirit is making his approaches ; yet we are not to delay till these times , for the Command of God lies on us at all times : It 's a great delusion of Quakers , that think they will not pray , or hear , but when the Splrit comes ; the Obligation to Duty is the Command , and the Command lies on us , whether we be in frame , or out of frame . 2ly . It 's true , the Lord will sometimes deny his People assisting Grace , that he may make way for accepting Grace : He will leave them to toyl , and wrestle with Duties , and then He will take the strained Duty off their hand ; several times He will do with them , as He did with the poor Widow , to whom He gave but two Mites to cast in the Treasury , and He accepts of them ; He will leave one to toyl , and wrestle with Duty , as one under Irons , and then kindly accept of the Duty ; so , whether we be in frame or not , as we should pray , read and meditat , so it 's not in these times only , that we should make a personal Covenant with God , but we are to do it without delay , and that upon these Reasons . 1. Hardly is there a greater mercy bestowed on a person , than when they give their youth to God , and begin early to seek Him ; it 's remarkable , Solomon shuts up that Book of the Ecclesiastes , with Rmember thy Creator in the days of thy youth ; the time that others give to vanity , the time that is most difficult to be regulat by Reason and Religion , we are to give that time to God , and to begin to enter in a personal Covenant with Him , 2ly It ought to be done without delay , in regard of the uncertainty of time , and of the Gospel Offers ; we are all of us Tennents at will , we know not what to morrow will bring forth , it 's a wonder to see , what a number of doors can easily be opened to let us in to the Grace , and many have died very speedily ; that young Divine that died in Holland , when he was yet a young man , he wrote a Book , wherein he says , some have died of an hair in Milk , some have fallen back from off the Stool that they sat on and died ; now , since both the time , and the Offers of the Gospel are so uncertain , this accepting of the Offer , and Indenturing on the Terms of the Covenant , ought to be done with all speed , and without delay . 3ly . It ought to be done timeously , and speedily , in regard , ay the longer one continues in sin , and in a natural estate , they are constantly the more hardned , the Conscience like a foot that it used to go bare , it gathers a scurff ; what a rare thing is Conversion in old age , how seldom falls it out ? So that this Work of personal Covenanting , ought to be done without delay ; for ay the longer it 's delayed , the heart grows the more averse , and the more hardned , and the custom of sinning takes away the conscience of it . 4ly . It ought to be done speedily , in regard , many times delays puts the Work wholly by , it is never done when it is delayed ; there are severals , as a man reported of himself when he was dying , that took this gate of it , If I were once come to thirty years , I would be holy , and when he comes to thirty , he puts it off till he came to fourth , and when he came to fourty he died , Lamenting that he had delayed and put off so long . It was so with Felix , when he heard Paul preach of Righteousness and Jedgement to come , I will bear thee , says he , at a more convenient time , and that convenient time never came : yet , ordinarily delays evanished in nothing . And lastly , it ought to be done without delay , in regard as we tell Papists in casuistical Disputs , that Death-bed Repentauce is very suspicious ; it 's true , we read of one , and but one in all the Bible , the good Thief on the Cross , who got Repentance at Death , there is one to shew its possible , and but one , to shew that it 's not very probable . The Scripture calls it an houling on the bed , readily the Lord will say to them then , Because I called , and ye did not hear , ye shall call , and I will not hear ; I have stretched out my hand all the day long to a rebellious people ; it 's remarkable in the Vine-yard , some are called at the seventh hour , some at the eight , some at the ninth , some at the eleventh ; but why are there not some called at the tweltth ? They say , that the twelfth hour is the time of dismissing Servants , and not of putting them to their work . All these presses , that this Act of accepting the Covenant , and Indenturing through the Mediator , ought to be done early , and without delay . This is the fourth Property .

Fifthly , As it should be done deliberatly , sincerely , and timeously ; so it should be done confidently , and boldly , Heb. 4 16 Let us come with boldness unto the throne of grace , that we may obtain mercy , and find grace to help in time of need . Let us come bodly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , some render the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quesi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let us confidenly speak out all that is in our heart .

But ye will ask , why may we not do it tremblingly , fearingly and doubtingly ? I will tell you some Grounds , on which Faith may build confidence in this Act of Indenturing with God . 1. We have the Command of God to indenture with Him , and accept of this Covenant ; it 's the great Command He has given , if we slight Him in this Command , He values not what we do in other things . John 3.23 . This is his command , that ye believe on his Son : that is a ground of confidence , not only hath He commanded it , but He hath threatned , if we slight Him in this ; remember the similitude I illustrat to you the other day , suppose ye were coming by a house , and the Master of the house should cry down to you , come in and eat and drink with me , were it presumption for your to come in , especially if he should swear , if ye come not in , I will come out and kill you ? So the Lord in His Indenturing in the Covenant , hath not only commanded , but he hath sworn by himself . he will cast you in hell , if ye do not accept of Him . 2ly . Desperat necessity is a ground of confidence ; I confess in all the Books that I have read , o're all the Sermons that I have heard , I know not a possible way how to escape hell , but by taking hold of this Covenant , desperat necessity helps to boldness ; ye remember the Lepers at the Gates of Samaria , who were to hazard on the Camp of the Syrians , all the men of War durst hardly hazard on them , but their motive was good , if we stay here we shall die , and they hazarded on the Camp of the Syrians : if thou be without this Covenant , thou art eternally ruined . Now to go and accept of the Covenant , take hold of it , and personally to Indenture with God in it , may be a great help and motive to confidence ; thou may reason with thy self , I am eternally ruined without it , there is no other way to escape the fire that burns in the bottom of Hell , but by taking hold of it . 3ly . This may be a ground of confidence in going about it , in that there is nothing promised in it , but Christ hath purchased it ; it 's true , all this is of free Grace , in regard the giving of the Purchaser was an act of free Grace ; If we confess our sins , he is just to forgive ; any would think , it would suit better to say , He is merciful and gracious to forgive , but He is just to forgive ; to speak it with reverence , it were in consistent with Justice , not to pardon Sin , and ransome the Elect , for whom He hath received a Price ; the Price is payed , and we may say , how sweet soever the pardon of Sin be , and peace of Conscience , and communion with God , yet there is something given for it , beyond the value of them , for they are all purchased by the Blood of God . 4ly . We should do it confidently , in regard , when we go to Indenture with God , the want of confidence fills us with doubting , which is very near of kin to unbelief : often , if we be to Indenture with God , the smell of Corruptions , and Temptations , and a discouraged Spirit striking in with it , makes it like the Meteors that ascend upward , they may go to and fro , but at length they resolve in Clouds , and fall down upon the earth again : So , when we go to personal covenanting with God , doubtings and fears , the smell of guiltiness , and a multitude of Temptations , produces a wavering in the Spirit , which is the next door to unbelief ; now to be free of this , we should covenant with confidence and boldness : There are many that Indenture with him in a personal Covenant , and the next day a very small Temptation makes them doubt that it was a personal Covenant . Why ? They had so much fear , and so many doubtings in the menagement of it ; thererefore , we are to loup over all our difficulties , and cut them all with the Righteousness of Jesus Christ , and this is the right way of managing a personal Covenant with God .

The sixth Property of it , as this Act should be confidently , so it should be done with full purpose of heart , as Barnabas Acts. 11.23 . exhorts them all at Antioch , to cleave unto the Lord with full purpose of heart ; this Act os personal covenanting on our part , the first beginning of it lyes meerly in Purposes and Resolutions , on which we cast on the knot of a Vow in personal covenanting with God ; therefore I will speak a little to these Purposes and Resolutions , that in the first act of the souls personal covenanting with God , are that in a manner , wherein the Act of covenanting with Him consists , and two things I will speak to it . ( 1. ) I shall shew what weight is to be laid on these Purposes and Resolutions of the heart , when it 's about to covenant with God , ( 2ly . ) I shall shew you what are the reasons , why many of these Purposes and Resolutions prove so evanishing .

First , What weight is to be laid on these purposes and resolutions of heart ? I desire ye may take notice , that when we come with full purpose of heart , to enter in a personal Covenant with God , there is a considerable weight to be laid on these purposes , if ye notice these things . ( 1. ) The rational way of the Spirits working is , first to convince the Understanding , and then to determine the Will to purpose and choose . I confess , Philosophers call the purposes of the Will Velleities , they deny it to be that elicit Act of the Will which they call Velle , but yet they suppose a complacency of the Object ; and ye will find these three or four things about them in Scritpre , First , When there is no more but a purpose , the Lord will commend it , even when one is but purposing and resolving . It 's a remarkable word , 2 Sam. 7. The Lord sends the Prophet Nathan to David , to tell him , Because it was in thy heart to build me a house , I will build thee a sure house ; he says not , because thou hast builded me a house , David had no more but a purpose of building a house , he could not endure to dwell in houses of Cedar , and the Ark of God in Curtains ; any would have thought , that the Lord would have stayed until David had builded him an house , but he had no more but a purpose , because it was in thine heart to build me an house , I will build thee a sure house . And it 's remarkable , that the Prodigal Luke 15. When he was in a far Countrey , he came only to resolutions , he is only saying , I will arise , and go to my father , and say I have sinned against heaven , and before thee , and when he was yet far off , his father saw him , and ran and kissed him , and embraced him . ( 2ly . ) These purposes , several times they contribute to determine the Will ; the Will is an unstayed thing in us , it 's like running water , ye will not find it one hour where it was another , it goes like a Wheels , the Spaik that is up now , is presently donw , and we are willing the things to day , that we are loathing the morn ; it 's rouch to get the Will determined , and if any thing do it , it will be a purpose with the cord of a Vow , and the cord of God fastning it . ( 3ly . ) These purposes have something good in them , they are like the flourish of an Apple-Tree , though it may be it be nto compleatly an Apple , yea many of them falls off , and is never an Apple , yet they have something of the Apple in them , there is something of God in these purposes : it 's true , it 's a great agrravation of ones guiltiness , is God hath convinced them , and brought them to purposes and resolutions ; if they fall away from them , it 's hard to renew them again by repentance ; the Lord by his Spirit , is doing with them , as a man taking a Key to open a Lock , if he throw about the Key and open not the Door , he readily spills the Lock : where there are purposes and resolutions , and falling away from them , it 's one to ten thousand , but the Lock is spilt , and readily will never be opened by that Key : yet there is good in these purposes , they are like a smoaking flax , that hath something of fire in at , but it can do no more but smoak ; and he that will not quench the smoaking flax , nor break the bruised reed , will not readily set his foot on these purposes : so when we come to Indenture with God , and with full purpose of heart Covenant , that we will keep by the terms of the Covenant , and accept of the offers of it , it 's a character of personal covenanting with God .

Quest. And here I will clear this case what is the reason that there are so many purposes and resolutions to God that evanish , we makes a Covenant with him to day , and Indenture against these sins that our remptations carries us most easily away , as there are some things wherein every one is weakest , what is the reason that these purposes do so often evanish ?

Ans. I will name two or three things that influences this , ( 1. ) Serveral times we purpose in our owe strength , we putpose and we go in our own strength : It 's a remarkable thing in Either , she saw the dauger that the Church of God and her people were in , and she sends to Mrdecai , and tells him , I will go to the King , if I perish , I perish , though it be against the Law ; but says she , Conveen thy people , and fast three days , and I and my maids will do likewise ; there is a thing difficult to be done , she goes not in her own strength , but she carries it on by prayer : when we go out against any corruption within us , we are like David going out against Goliah with a sling and with a stone , and what would that signfie ? unless he had that to tell , I come to thee in the Name of the Lord , whom thou hast blasphemed ; the sling and the stone , and the Name of the Lord , was strong enough against a Goliah ; but when we go against any corruption in our own strength , we go like David , with a sling , and with a stone , and not in the Name of the Lord . The reason why our purposes evanish when we are sick , or at a Sacrament , or when we are at a low ebb , we do not as Esther , carry them on by Prayer ; nor as David , in the Name of the God of Isreal . ( 2ly , ) Several times there comes purposes and resolutions in the soul , or convictions of the Spirit , and these purposes evanish , because they have not been sincere , deliberat and serious enough , readily they have been extorted by fears , and readily we do as Earsmus reports of the man , that when he was at Sea , vowed he would offer a pound of Candle to the Virgin Mary , when he came to Shore , but when he came to Shore , he said a Plack Candle might serve here : Readily we do as that man , when we are under a strait , we come under vows , and when the strait is over , like one come to Land , we forget all ; this is the reason why many their purposes evanish , the Lord will lift off the Cross , and the Spirit abates their challenges , and the humility that will sometimes be in them , will be but like the Dogs returning to his vomit again . Josephus tells us , that after the Flood , the inhabitants of the World that were the posterity of Noah , for fear of a new Deluge , built their Houses on the tops of Hills , but when they see there is no new Deluge like to come , ye find them in the Plains of Shinar , building a Babel , whose top reaches to Heaven ; this is a great cause why our purposes evanish , under a strait we would take the Covenant and the righteousness of it , but when our fears and challenges are away , like a man in a rainy day , that will take an old Cloak about him , but when the showre is past , he lays by the old Cloak . But ( 3ly . ) These purposes and resolutions evanish , by the company of the ungodly , there is nothing will sooner coo● these purposes , than the company of the wicked ; It 's a remarkable resolution of Davids , Psal . 6. Depart from me , all ye workers of iniquity , Why ? I have resolved to keep his Commands , and I know I will not follow this resolution , if ye do not depart from me : oftentimes there is nothing makes purposes sooner evanish , than the company of wicked men , therefore the young man whom Solomon would have kept from the whorish woman , among many directions he gives this , My son , go not near her door , not only commit no uncleanness with her , but go not near her door .

Seventhly , The last property of this act of personal Covenanting , as it hath all these six that I have mentioned , so it hath this character , as it is often broken so it should be often renewed ; we are frequently breaking our Covenant ; how many times will we bind against a lust , or to the performing of duty , and readily , if a man should bind himself as for instance , to secret Prayer , to reading the Scripture the Lord will tryst him with some tryal , with some diversion , with something that will appear vertue to him , or that will appear to be his interest , to try if this will make him break , and if on this account we break , we should be as oft renewing again ; and two things will evidence , that when we come to break our engagements of personal Covenanting , we are no to say , there is no help for my soul in God . ( 1. ) Take notice , that one God part with them , the Covenant remains constantly firm : Think ye the Covenant everlasting , bacause we everlastingly keep it ? It 's everlasting , because he is everlasting , and everlastingly keeps lasting , because he is everlasting , and everlastingly keeps it . So he calls often to us to renew this Covenant , Jer. 3. Thou hast played the harlot with many lovers ; any would have thought , the next word would be , thou shall never be owned by me again ; yet the next word is , yet return unto me , backsliding children , for I am married to you , and I will take you one of a tribe , and two of a family , and bring you to Zion . ( 2ly . ) This evidences that the Covenant should be renewed because the Sacrament of the Supper is renewed , he hath commanded the Sacrament of the Supper to be often taken , and what is that , but to renew a personal Covenant with him ? ( 3ly , ) The renewing of the Covenant is our only safety , there is no other way of doing for us in safety , and eschewing the wrath of God , but by renewing the Covenat .

Vse . I will only close this day with a word or two , of practical improvement of all that hath been said of these seven characters of personal Covenanting with God . ( 1. ) I exhort you who are minding this , as the great design ye have , to put you to accept the offer of this Gospel , and Indenture with God , on t he terms that are made ; labour from all that is said , to take up the nature and properties of this personal Covenanting with God , many never knew what it meant , and therefore they never practised it . But consider for giving you light in this matter , what ye heard the last day , of the nature of the Covenant , and of the acts it consisted of , and these properties that ye have hard of it , that it is an act of absolute necessity , there is no safety through all eternity , but in the doing of it ; consider that it 's an act that is deliberat , that is sincere , that is done with confidence , and should have a full purpose of heart , in the beginning of Indenturing , with God , and when it 's broken , should be renewed ; take it up thus , and it may give you a great deal of light . ( 2ly . ) I would have you for your encouragement , be taking good notice what God doth in his part of the Covenant to you ; readily when ye are about to Covenant with him , if he give warmness of heart , if he give a full purpose of heart , if he give any act of confidence , if he give deliberaltly to cast over the cord of a vow , for our after-walking , or if he give full purposes and resolutions of heart , ye may take these things from him as an earnest that he will do more ; if ye find these things , ye may do as Naomi to Ruth , she goes to Boaz's Field , and he bids the Reapers let some Heads fall to her ; the next day she comes , and he lays on a burden of Corn on her back ; Naomi finds him taking this course with her , sit down my Daughter , says Naomi , for the man will not be at rest , until thou be Lady of the whole Field : If he be beginning the accomplishment of the promises , let it be but a Head falling this day , and a Head another day , this is a sure Earnest that ye will come to enjoy all that the Covenant contains , and will be Ruler over all that he hath . ( 3ly ) I would have thee that art thus Indenturing , and resolving from all these Sermons , to give thy self to him , and to give him thy service in thy while of this Wilderness , do not only purpose , but endeavour to perform : It 's lamentable to hear how much we talk of the Covenant of promises , and what great encouragements there are from it , and yet what a careless walk , and how unanswerable to the great things offered ; therefore , if thou be Indenturing with him , delay it not , but accept it , and resolve , that thou be for him ; and not for another ; but remember , that the Sundays Covenanting with him be not broken on the Munday . It was a notable answer that one gave to a temptation , when it offered to draw him away from God , it 's not lawful , saith he , for a man to tempt another mans wife , I am married , and another wifes husband , and it is not lawful for me to tempt another mans wife . Therefore let thy walk in reference to the temptation , and the thing thy heart inclines thee to , let them look like thy personal engagement and Covenant with God , otherwise the thing that is thy great help , shall be the greatest witness against thee , and thy Judge shall tell thee before all the sons of Adam , thou art a person condemned out of thy own mouth .

SERMON XV. 2 Samuel 23.5 .

THE last day I fell on the properties of this duty , of personal Covenanting with God , I spoke to six or seven , which I will not now resume ; but because it is so necessary a Theme , and that which the practice of it affords to many that are now in Glory a great deal of sweetness , I will yet add three or four properties of this personal Covenanting with God , before I apply it . First , this personal Covenanting , the bringing the Covenant particularly home , as made with me , as it ought to have these six or seven things ye heard of the last day , so in the eighth place , it ought to be very express , distinct and formal , it ought not to be a general entering in a Covenant with God , nor a conclusion drawn out of a general , but it ought to be an express , formal , explicite Covenanting with Him . There are two remarkable words ye find David have Psal. 16.2 . O my Soul , thou hast said to the Lord , thou art my God , compared with Psal. 35.3 . Say to my soul , I am thy salvation ; lay the two together , David in personal Covenanting with God , he can give an express account what his soul said to God , and what God said to his soul ; it ought not to be a meer general , or a conclusion drawn out of a general , but it should be very explicite and express ; and here I will clear two things , ( 1. ) Wherein ought a Christian , in his personal Covenanting with God to be express ? And ( 2ly , ) shall give you some grounds why we ought to be so express in our personal Covenanting with God .

First , Wherein ought we to be express in our Covenanting Among many things I will name these three , ( 1. ) We ought to be very express in this , that it 's a Covenant we make with God ; it 's not a purpose , nor a resolution that we take up , but it 's an express Covenant we make ; ye have often heard , that of all tyes , the ty of a Covenant is most binding , no man can loose himself nor no society of men can loose themselves from the ty and obligation of a Covenant with God ; Therefore it 's remarkable , when the Lord makes over to Believers , the things purchased in and by his Sons death , firmly and surely , he hath amongst all other ways , eligible for that end , pitched on making them over by way of Covenant ; he knew well , that of all things that made up a Security , a secure right in a Covenant was the most firm ; so when we come to make a Covenant with God , that we may not shake our head loose , as often we do in purposes , we ought to be very express in it ; this that ye I do , and that which I transact , it 's a formal Covenant , which contains the strongest tye ; It 's not a purpose , nor a resolution only , but it 's a formal and express Covenant , which is necessary to be adverted unto , because many at Sacraments , and when they come under the Spirits convictions , they come under purposes , and possibly some kind of vows , and they slip as hastly from them again ; whereas , if they were express in this , that it is a formal Covenant the soul enters into with God , the obligation would readily appear more binding . ( 2ly , ) As we are to be express in this that it 's a Covenant we transact with God , that afterward we may remember , such a day I not only purposed , resolved , and vowed , but I Covenanted with God . In the second place , we are to be express in the terms on which we Covenant : and here ye would notice two things , ( 1. ) We are to be express in the things we bind our selves to do . ( 2ly , ) We are to be very express in the condition , on which we bind our selves to do these things . First , We are to be express in the things we are to do , it 's true we are not to make new duties , nor to put in terms that are not in the Covenant already ; yet there are three particulars , wherein a person Covenanting with God ought to study to be very express . First , There are the great things in the Covenant that we should believe , mourn for sin , and pray ; these things are indispensibly required in the Covenant : therefore when we enter in a personal Covenant with God , and would be explicite and express about it , we are expresly to mention the great Articles of the Covenant on our part , whatever we bind our selves to do , If we bind our selves in the Covenant , to build the Church , and give our goods to the poor , and our bodies to the fire , except these great Articles of the Covenant be performed , it 's not a Gospel-Covenant : therefore we ought to be express , in binding our selves to these great things , indispensibly required by God in the Covenant . ( 2ly , ) in a time of tryal , a Christian should be express , in binding himself in a personal Covenant , to the owning of these truths and interest , that come to be a case of confession ; it 's an easie thing to owne uncontroverted truths , but these things , that in our generation come to be a case of confession , these interests , and people that are most born down , we are particularly to Indenture in a personal Covenant with God , especially for the owning of these Interests : though we are to have respect to all his commands , yet especially to these that make against the errors of the time : It 's remarkable , ye find the most part of the Prophets writings , runing against Idolatry , and the most part of Christs Sermons runing against hypocrisie , the great reason of this Is , in Isaiah's and Jeremiah's time , Israel was prone to Idolatry , and in Christ's time , they were overwhelmed with Hypocrisie . ( 3ly , ) A Christian ought especially to bind himself to these duties , at which his careless heart is most sloathful , and against these corruptions he is most prone to ; every man is weakest at something , as Samson had his particular wherein his strength lay , so every man hath something wherein his weakness lyes ; and when we personally Covenant with God , we ought to be express in it ; if one be negligent in Prayer , a wanderer in hearing , if one have a gading , light heart in conversing with God , they are not only to purpose and resolve , but to cast over the cord of a Covenant , on that levity of spirit ; so when we Covenant personally and particularly with God , in these three above all other things , the soul ought to be express and particular into it .

But secondly , we ought to be express and particular in the conditions on which we bind to these things , otherways after our Covenanting with God , which affords a great deal of peace and sweetness to the soul , and many of late have gone sweetly down to the grave , when they have brought out their old personal Covenanting with God , and renewed them , and we ought to be express in the conditions , especially in these three . ( 1. ) It 's a promise of the covenant that God shall give strength for performing our part of the covenant , he hath often promised this , The feeble among you shall be as David , and David as the Angel of God , they shall renew their strength , and mount up as an Eagle , they shall walk and not to be weary , run and not faint ; now when we bind to the great duties of the Covenant , to the owning the truths and interests of the Gospel , we are to put in that condition , wherein it 's promised that he will do these duties , viz. that all our strength must flow from him as a River , and that on these terms and conditions we bind , providing he give strength ; this is the way to make our part of the Covenant , both pleasant and easie , when we can go to Christ as our Treasurer , to bring our strength from him , to do what we have Covenanted . ( 2ly , ) We are to put in this condition expresly , that he will accept of the will and endeavour , in place of perfection ; if we were to make a Covenant of Works , as Adam did , we were obliged to bind , that we should be perfect in love , and perfect in faith ; but in the Covenant of Grace , we are to bind , according to the terming of the Covenant of Grace , the grace of the Covenant hath trade the proposals of it run in this Channel , he it is alone that works in you both to will and to do of his good pleasure , and he will accept of the will in place of perfection . ( 3ly , ) We are to Indenture in this Covenant on these terms , that all our failings shall be covered with the righteousness of a Cautioner ; when we have any challenge for guiltiness , being in Covenant with him , our only recourse , like Manoah's Wife , the second time that the Angel came to her , she was not accustomed to speak to Angels , stay till I call my Husband , the Covenant holds him out as the only fit person to deal with Serpents , whose heads he bruised : So we are to be express in our Covenanting , that our failings shall be covered with the righteousnes of a Cautioner ; so ye see , this personal Covenanting with God is not so dreadful and scarring a thing , as many take it up to be , but it is easie and pleasant , if it be gone about according to the method of the Gospel .

The second property of this Covenanting with God , shall be this , that as it ought to be gone about expresly , explicitly , and distinctly , so it ought to be gone about according to the method of the Gospel , no person goes about it rightly , that doth not keep in it the method of the Gospel .

Quest. Ye will readily ask , What is it to keep a Gospel-method , in Covenanting with Christ ?

Ans. For clearing of this I desire you may take notice of these three things , that make up this Gospel method , in a souls personal Covenanting with God (1) The Gospel-method is kept , when the Law makes way for the Gospel ; I do not deny , but one may enter in a personal Covenant with God , that hath not had the Law work to such a hight as others have had ; we read of some in the Gospel , that were cut to the heart , before they were brought to believe ; so here are some of them we read of , there is no more but the Lord opened their heart , as the Lord opened the heart of Lydia , there is no such acount of their Law-work , as of others , yet this ordinary Gospel-method , of the Laws making way for the Gospel , was typified by the stinging of the fiery Serpents , before they could look for healing on the brasen Serpent ; and readily they will never make a sincere personal Covenant with God , that have not had the challenges and threatnings of the Law , like an Ax laid to the root of the Tree : It 's ordinary for any , when they take up a profession , and readily sewes a new profession to an old heart , like a new Cloath sewed to an old Garment , they will presently enter in a Covenant with God , but it uses not to be sicker and lasting , unless the Law hath made way for the Gospel : O but they will come sweetly and accept his righteousness , and bind with him upon any terms , that have been sitting in prison , and hath had the sentence of death in themselves , and that hath lyen in the Irons , and as it were been hanging over the Pit ; it will be but a frothy kind of work the soul will perform , when there hath been no Law-work , nor Legal humiliation before . ( 2. ) In this personal Covenanting , this method is to be kept , that the absolute promises are to be eyed , in order to our performing the conditional promises ; when we personally Covenant with God , we have to do with a Covenant of promises , but the promises takes in duties , and in order to the performing the condition , we must keep the Gospel method in the Covenant ; Lord , I bind my self in this Covenant , to accept of thy Son , and to believe in him , and to take him for my Husband , but in order to this , ye must look on the absolute promises ; there is a Spirit of Faith promised , there is one holden out to be the Author and Finisher of Faith , and we never Covenant in a Gospel method , when we eye not the absolute promises , in order to the performing of the condition of the conditional promises ; as for example , a person binds himself deliberatly , I am negligent in Prayer , I bind my self against negligence , to be more diligent , I am a person wandering in hearing , I bind my self in this Covenant against it ; they have still an eye to some absolute promise where things are promised an eye to some absolute promise . ( 3. ) Ye shall take notice , that every man before he enter in a personal Covenant with God , he is in Covenant with death and hell . Remarkable is that word , Isai. 28. comparing the 15th . and 18th . verses , Because ye have said , we have made a Covenant with death , and with hell are we at an agreement . Vers. 18. And your Covenant with death shall be disanulled , and your agreement with hell shall not stand , and the overflowing scourge shall overtake you . Every natural man is under a Covenant with death and hell ; now , when ever we come under a personal Covenant with God , that Covenant must be broken : The Covenant is like a Marriage Covenant betwixt Hosea and the Woman of Fornications , he is comanded to marry a Wife , an Adulteress , saith he to her , thou shalt no more play the Harlot , thou shalt be for me , and not for another , so will I also be for thee , then we keep a Gospel method in a personal Covenant with God , when the work of the Law drives the Soul to the Gospel , and when we eye the absolute promises , in order to the performing the condition of the conditional promises , and when we break the Covenant with death and hell , like a Woman that is Married , she gives up with all the rest of her Wooers , because she is married to another ; so in this personal Covenanting with God , there must be a bidding Adieu to all the rest of the Suiters , and we must break Covenant with death , and hell , and lusts , for we are now married , and become another Mans Wife , and readily , the thing that was but Fornication before , will be Adultery now .

Thirdly , And lastly , This personal Covenanting with God , ought to be compleat , it ought not to have limitations and reservations , but it ought to be compleat and entire .

Quest. Readily ye will ask , How is this personal Covenant with God compleat , and in what respect is it so ?

Answ. I might instance many reservations , that any would make , when they come to indenture in a personal Covenant with God , but I shall rather chuse to shew you three things , wherein this act of personal Covenanting with God , becomes intire and compleat . 1. When we give our selves wholly to Christ , when we give and Covenant our All to him . 2. When we are content in a Covenant , to take Christ for All. And 3. When we are content in the Covenant , to take all Christ , as he is offered to us , these three makes a compleat Covenanting with him , and in a personal Covenant , when the Soul proceeds not dissemblingly , but sincerely , it 's content to make it compleat in all the three . First , When we are content to Covenant , to give our selves all wholly to him , our life , our liberty , we are content to be disposed of , as ye were hearing , as to our lot in the world , yea , as to our service ; some he calls to one piece of service some to another ; some he calls to do , others he calls to suffer , and when the Soul is content , wholly to give it self , and its concernment up to him , that he may take their life if he please , their liberty if he please , and whether he calls for doing , or suffering , according as he calls , we Covenant to obey him . Many Covenant with him , and they have reservations of some one thing or another ; but when we indeed Covenant as Christians , we are to give up our selves wholly to him . 2. We are to take him for all , Ps. 73.25 . He that hath made this personal Covenant , sings it over to him , Whom have in heaven but thee , and on the earth whom I desire besides thee ? He hath taken him for his all , he is satisfaction to all his desires ; if there were nothing left him but God , as the man said , there is nothing left me but God , and then he chideth himself , and but God , and what would I have more ? When we are content to take Christ for all , for wisdom , righteousness , sanctification , and redemption , and satisfaction to all desires , then the Covenant is compleat . 3. When we are content to take all Christ , as he is offered , not only the merit of his death , but the authority of his laws , as a King , we are content to be subject to the workings of the Spirit , to the influences , for consclation , to convictions , to lay our selves open , to receive these influences , and impressions of the Spirit ; the Covenant is compleat when all the three are performed . Thus I have run through the Doctrinal part of this Head , of personal Covenanting , and have laboured to open it up , as fully as I could , in the nature of it , and grounds and properties of it . I will only break in on the practical part at this time , and make way for following it in the afternoon .

Vse 1. First , Is it a Duty personally to Covenant with God , and particularly to be able to say , The Lord hath made with me an everlasting Covenant ? Then first , it serves for Information , and it informs of five or six particulars . 1. Is it a Duty thus personally to Covenant with God ? then certainly it must be a great sin to neglect it , the neglecting of this personal Covenanting , and indenturing with God , must be a very great guiltiness ; by the Law of contraries , if the one be a duty , the neglect of it must be a sin ; many has never laid the guilt of not entring in a personal , particular , express Covenant with God to heart ; readily there are some , who have come under some general confused resolutions , and possibly under some vows to God , but to go and firmly state a Covenant , wherein they indenture to accept of the offer of Christ in the Gospel , and to bind to the terms , on which the offer is made , without altering of any of the terms ; how few take up this for a guilt , yet certainly there is a great deal of guilt in it , if ye shall take a view of the five or six Grounds , that I brought this day fourthnight , to prove the necessity of personal Covenanting with God . Therefore without resuming any of them , I do exhort all the multitude , that are hearing this Sermon , that they would be convinced , that the neglect of this is a very provocking guiltiness against God ; yea it 's a mother sin , and it 's a nurse to other sins , if thou knew what it were personally to Covenant with God , readily there would not be so much neglect of morning Prayer , and Family Worship , and there would not be so much liberty taken in your walk , the bond of the Covenant would restrain thee ; nay , it 's not only a mother sin , and a nurse to other sins , but it 's the highest affront that can be given to God , who offers his Son in the Gospel , and thou has never given a particular and personal acceptance of him .

SERMON XVI . 2 Samuel 23. Verse 5.

AN Historical Faith , such as the Devils have , who believe and tremble , will assent to this truth , That God hath made a Covenant ; but it requires a saving and justifying Faith , to put to these two word with it , The Lord hath made with me an everlasting Covenant . I have handled the Doctrinal part of this great Duty , of personal Covenanting ; and now I come to the practical part ; I began in the Forenoon with an Vse of Information of five or six Branches . 1. Is it a Duty personally to Covenant with God ? then the neglect of it must be a sin , every contrariety to a Duty is a Sin , it 's indeed a sin of the highest degree , however many that are challenged by a natural Conscience for other sins , do not ponder it , it 's a mother sin , and an affronting of the Father in his Son . But 2. If this personal Covenanting be a Duty , then it 's no presumption personally to Covenant with God ; it is well observed by some practical Divines , there are many things , that it were presumption in us to require them of God , but it 's no presumption to do them , when they are commanded of God ; indeed for us to have dreamed of such a thing , as that the Son should marry us , that the Spirit should dwell in us , and that we should have such a Covenant of Promises , it had been presumption in us to require them ; but being made Duties , it cannot be made presumption in us to obey them ; there are many stand at a personal Covenanting with God , what , so great a God , so great offers as himself , and his Son , and to be made ruler over all that he hath : but since his liberal heart , hath not only offered them , but hath commanded us , under the pain of his displeasure , it can be no presumption to obey , though I confess , it had been presumptive to require them . 3. Is it a Duty personally and particularly to Covenant with him , then it necessarly follows , that our duty is our honour ; a very great priviledge , what , God to be our God , and to be in Covenant with him , to be able to take up the Bible , and read that part of the verse , which is agreeing to our case , My Beloved is mine , and I am his , what greater priviledge than this ? Saul made an offer of his Daughter in marriage to David , he was lately following his Fathers sheep , Seemeth it a small thing to you , says he , to be Son in law to a King ? But the offer made it David's duty to imbrace the offer , and the King's Command , and his duty became his Priviledge .

And here ye would notice two Things by the way . 1. That it is remarkable , that the great duties of the Gospel , are not meer Service , but a Christians greatest Honour ; Believing , delighting in God , walking with him , rejoycing in him , are not meer Service , but a Priviledge , which is necessary , to be observed by some , who think , if they win at their duties , they are advanced to great honour , and they take up the want of them , as their Affliction ; these are thy Duty , and the want of them is thy Sin . But there are others , that take up the duties of the Gospel , as their duty , but they go about them Toyling and Wrestling , but they take them not up as their Priviledge , and yet they are both woven through other , and our Duty is our greatest Priviledge . 4. If this personal Covenanting with God be a Duty , then we are not to Disput , whether we should enter in this Covenant or not ; commanded Duties should not be Disput , he is not a Servant , that thinks he understands himself so well , that if his Master command him to go , or to come , that will stand and debate with himself , whether it is most convenient for me to go , or to come ? the Masters will is to determine him in this ; it 's ordinary for us , we are more in disputing our Duty , than in doing our Duty , we are constantly debating this Question , and that Question , and our converse together , is more in disputing , than in helping one another to do ; but that which is duty , should not be disput ; readily the adversary , ( if one be about this Duty of personal Covenanting with God , ) will bring in this , and that , and a third thing , but not to lay by the duty , yet to delay it , but this is duty , and it 's a notable evidence of a faithful Servant to his Lord and Master , that will not disput his Duty , but will make all the inquiry how he should do it . 5. If it be a Duty thus personally to Covenant with God , then we are not to stand on Events , about our duty , for where ever there is duty , we are not to consider Events , the great reason that Schollars give of this , say they , when God commanded the duty he foresaw the Events , and it 's a reflection upon his Wisdom , to think he would engage his People in Duty , and not care for them in the Even ; some need not be careful about the Event , why ? We are clear about our Duty . Now if this personal Covenanting be , as it 's proven to be , a Duty , for us to sit down , and calculat , as with Counters , this will cost me so much doing , and that will cost me so much suffering , no , in the matter of Duty , we are not to debate the Event , he that commanded the Duty , foresaw the Event before he commanded it , and we are to leave the ordering of the Event to him , O! says one ; if I Covenant with him , I will look for a harsh life of it ; says another , I will never be able to wade through the things I see , if I ingage in a personal Covenant with him ; all these things should be referred to him , who commanded the Duty . Lastly , If this be a Duty personally to Covenant , it informs us , that certainly these who Indenture with him , will get strongth to perform , for they are about a duty , however it may be , the failings that adhere to our corrupted nature may accompany us in the Duty , yet if they be not wilfull failings , but that they be in sincerity , minding their duty , the case will be , as if a Father call to a Child , to give him a Glass of Wine , and the Child takes the Glass , and throws , it in a passion on the Ground , and breaks it , no question , the Father will be angry at him , and scourge him ; but if the Child take the Glass , and fill the Wine , but his shaking arm lets the Glass fall , readily the Father will pity him , because it is an infirmity accompanying his arm . There are in our performing Duties , many infirmities accompanying our Arm , we will not get it perfectly done , but the Arm will shake , and let the Glass fall , yet if we set sincerely about the Duty , we will get strength to perform ; They that wait on the Lord , shall renew their strength . All these Uses of Information , follows from this natively , that this personal Covenanting with God , is a duty , it 's no Phanaticism , it 's a Commanded Duty , it 's the great Duty of the Gospel , it is on the matter all one with Believing ; it 's no presumption to Covenant with him . But I insist not on this , there are some moe special and practical Improvements of it , than this general ; Therefore I proceed ,

Vse 2. To a Second Use of Information , Is this personal Covenanting with God a duty , and so great a duty , as is proven , then be exhorted to Covenant with him ; I have pressed you before , to go home and do it , and not delay it , and to make it as express and distinct , as to the Terms , as ye can ; and either with writing , or saying it over to God , as that place ye heard cited , Isaiah 44. One shall say , and another subscribe with his hand , I am the Lords . But this Use of Exhortation , that I may the more distinctly handle it , I shall follow it , with Reference to two sorts of Persons in the visible Church , and in this place , who have need of Exhortation . 1. There is a multitude of carnal careless Professors , that readily are at the pains , to wait on Ordinances ; and the Externals of Religion , are punctually observed ; but for personal Covenanting with God for ever , having done any thing of this kind , they are great strangers to it . That I may at least , leave a conviction on these , I will speak a word to two things . 1. What are the things that hinders the generality from this , of personal Covenanting with God ? 2. What is their misery .

Quest. First , What is it that hinders the generality from this personal Covenanting with God ?

Answer , Among many things , I will name these Four .

First , A great many understand not the nature of the Covenant , they are in the estate of nature , they are under the Covenant of Works ; it 's a truth beyond all controversie , all natural men , however they may be visibly under the Covenant of Grace , they are really under the Covenant of Works ; they are in the first Adam , and therefore they are under his Covenant , until they be really unite and married to Christ : the Covenant is the Contract , and until we marry the Man , we have no right to the Contract , now the generality understand not the misery and danger of this Covenant , they consider not that it 's a Covenant , that requires perfect and personal obedience , they are under a Covenant , if they fail in the least , they must be damned for it ; however they cry to Christ , and die hoping in Christ , yet their Covenant admits not of a Christ , nor of a Cautioner ; nay , the Covenant they are under , admits not of Repentance : It 's remarkable , the Covenant made with Adam was on these terms , in the day thou eats , thou shalt die ; it 's not said , in the day thou eats , if thou repent , thou may be spared ; no , it admits of no Rpentance , if Esau should seek the blessing with tears , he cannot have it , he rews that he had sold his birth-right , but he could not obtain the blessing , though he sought it with tears : even Adam in the state of innocency , could not keep this Covenant , the generality consider not the misery of it , but were it pondered as becomes men , that in a little will meet in the Valley of Decision , and reckon before the Tribunal of God , for ye are under a Covenant , that admits not of a Christ , nor Cautioner , nor of Repentance , but it requires personal and perfect obedience ; if it were seriously pondered , O! what pains there would be , to get a Covenant made with God through the Son . 2. The generality do neglect this personal Covenanting with God , because other things take up their time , it is very remarkable , Isaiah 55.2 , 3 , and 4. Incline your ear and come unto me , hear and your soul shall live , and I will make an everlasting covenant with you , even the sure mercies of David ; but what goes before ? why spend ye your money for that which is not bread , and your labour for that which satisfieth not ? There is the impediment , that hinders many from entring into this personal Covenant , they are so taken up , spending their money for that which is not Bread , and their labour for that which satisfies not , that their ear is not inclined to hearken unto this everlasting Covenant with Christ ; readily the thing hinders you , from personal Covenanting , that hindered Martha from hearing Christ , she was busie taken up in the house ; Martha , saith Christ , thou art troubled about many things : and very lawful things , may be sinful hinderances , in the way of this Covenanting . It 's remarkable , the persons that sent the Answer to the Master of the wedding , when he sent out his servants to invite them , the one of them says not , I have a Whore , I cannot come ; another says not , I have a drunken lawing to count , I cannot come ; but one of them says , I have a Farm ; another , I have a yoke of oxen ; another , I have a Marriage , I cannot come ; all the three were lawful things , but they became sinful hinderances , in the way of coming to the Wedding . No , the truth is , earthly-mindedness lyes in the way of many , in this place of personal Covenanting with Christ , They spend their money , for that which is not bread , and their labour for that which satisfieth not . 3. A third impediment in the way of the generality , in making this personal Covenanting with God , it 's this , they are like a Woman that is already married , marrying another Husband , They have made a covenant with death , and with hell are they at an agreemet , as ye heard cited from Isaiah 28. It 's true , That is making lies their refuge , as it 's called in that same place ; yet they cannot break that Covenant , they cannot break the Covenant they have made with their Lusts , sometimes they are inclining to break it , they are oftentimes like a sleepy Servant in a house , the Master calls him , he will cry , coming , and immediatly falls a sleep again : several times , they will break that Covenant with their Lusts , but that is but like the morning Dew , or an early Cloud , like Ephraims goodness , it soon goes away , they cry , coming , and then falls a sleep : Now , the great impediment of the generality , that hinders them from personal Covenanting , there is a Covenant driven , and roved , and subscribed , and Sealed with Death , and Hell , and Lusts ; and they cannot break this Covenant , they cannot shake it off . Lastly , It impeds the greatest part , the generality their entering in this personal Covenant with Christ ; fear of difficulties , if they shall Indenture with him , they must resolve with the Cross , they know indeed , there is much good gotten with him , but there is evil also ; there are Reproaches , and Crosses , as some of the Heathens professed to the Primitive Christians , that they could imbrace the Gospel , but they could not burn for it ; but , as we have said , where there is a Question about the duty , we are to leave the Events to him , that hath commanded the Duty ; for he hath commanded no duty , but he foresaw the Events , and will regulat them , and yet ordinarily , we cannot trust him with Events : These things makes among many , that may be brought , that the generality of natural men , and the generality of them that are living in the visible Church , they rest on the Covenant of Baptism , and the Supper of the Lord , but to take them to consider their misery they are under , by continuing in their natural estate ; and what intanglements from the World , lyes in their way , and what a difficulty it is , to break the Covenant with Death and Hell , and that they should leave Events to the Lord : they cannot look through them , therefore they go on in the house of their pilgrimage , from twenty years old to thirty , and from thirty to sixty , and like sheep they are laid in the Grave , and Death hath Dominion over them : these are the impediments that the generality have lying in the way , of personal Covenanting with God .

In the second place , There are some that go an higher length , beyond these that I have spoken to ; it may be they come under some implicit Covenant with God , that dare never venture on an express , formal , stated Covenant with him , either to subscribe with his hand , or to lift it up , as some that make personal Covenants will do , or to open the mouth , by some solemn engagement to him , they dare not come this length , and there are three or four things , use to ly in their way , and I would gladly cast up the Ga●es , and remove the stumbling blocks , that ly in their way . 1. Sometimes before we can trust God , we would have surer pledges from him than his Word ; It 's a difficult thing to live the life of Faith , and very often his People would have some sense and experience , before they can personally Covenant with God ; like Thomas , he would not believe , until he saw the print of the nails ; and yet he came at length to do it , Thou art my God , and my Lord , says he ; this was a great injury done to him , but he had to do with one , that could soon forgive injuries ; it was a great wrong , not to believe the Resurrection of Christ , he had been often told of it before , and yet I will not believe untill I see the print of the nails , and put my hand in the holes of his side ; and readily many of his People , before they Indenture and Covenant with him , they would have some sensible Proofs and Experience of his Covenant , I will not believe , while I see the print of the nails , before I can say , my Lord , and my God ; this was a great injury , but he hath magnified his Word above all his Name , and yet oftentimes , when we think of personal Covenanting , we cannot credit the Word of him who cannot lie : This several times keeps back his People from personal Covenanting , they can tell , O! such a Covenant , such a sure one , and such Promises as are in it , and made by a God that cannot lie , O say they , I see not the print of the nails , the hole in the side , and therefore they refuse personally to Covenant , until they get such a measure of Sense . It 's just that they go mourning over the want of it . 2. Sometimes his People refuse thus to Covenant personally with him , because they mistake the Work of the Law , and the Conviction of the Spirit , accompanying the Law , frequently if the Law , like a Sword put in the Spirits hand , begin to wound , they presently think , there is no more for them , but to dwell on sorrow ; or like Jacob , if they should live to gray hairs , they should go down to the Grave with sorrow , for ordinarily the Spirit and the Law wound together , and it 's strange , to see the thing , that Christ intends to drive to personal Covenanting with him , should be the thing , that should hinder us from it : The great end why the Spirit takes the Law , and convinces and challenges , it 's no to drive us from the Covenant , the great end of the Law is , to be a School-master to lead us to Christ , it was evil Logick in Peter to say , Depart from me , for I am a sinful man ; it was far more suitable to have said , come to me , for I am a sinful man ; this readily hinders many from coming to Christ , and personally to Covenant with him , they think it suits best with them , to cherish the Challenges of the Spirit , and Convictions of the Law , and to dwell on them , if it were to go to the Grave , with no other Religion , than what that hath produced , altogether mistaking the design of the Spirit , which is in all these Convictions , and Work of the Law , to drive us to a personal Covenant with him . But 3. A third impediment , that lyes in the way of this personal Covenanting , it 's this , many a time these who would go about it , they account the things in the Covenant so far above them , that they cannot offer to claim at them ; what , say they , God to be their God , and Glory to be theirs , himself to be theirs , and to be made Ruler over all that he hath ; oftentimes this keeps many of his People from personal Covenanting with him ; they are like some weak eye , that is dasled with looking upon the Sun , the Sun is so bright ; the things offered in the Covenant are so great , that in a manner , they put out their eyes ; As I hinted at already , indeed it had been presumption in us , to have required them , but it is none to obey them , when they are commanded ; it had been great presumption in Peter , to have come to Christ , and said , Lard , wash my feet , but it was a great sin in Peter , when Christ girded himself with a Towel , and came to wash his feet , for him to say , thou shalt never wash my feet , Christ takes him sharply up for it , If I wash thee not , says he , thou hast neither part nor portion in me . Frequently we look on the things of the Covenant , as so great and so far above us , that we cannot personally Covenant with him , whereas it 's above thy Fathers House , and all thy Kin , to require them , but since thou art commanded , and threatned with Hell , except thou personally Covenant , there cannot be any presumption in it . 4. A great many who would incline to this personal Covenant , are hindred by this great impediment , discouraging Temptations , many of which I could name , but I will only say this now , since it is this use of Exhortation that I am on , I would exhort you to go about this work of personal Covenanting , all ye that are in nature , and are hindred with this , that ye would have more from Christ nor his bare Word , or the Covenant , or ye that are mistaken with the Law , or any of you that think the Covenant above you , or that are hindred with discouraging temptations , I exhort you to go home , and make this personal Covenant , and I shall only say these three or four Words about it . 1. I would exhort thee to take some time for considering and conferring with thy self , I delight to read the Books of some , that write of personal Covenanting , to read of their Soliloquies , to sit down and consider , it 's not long since I came into the World , and it will not be long before I be out of it , and wherefore came I into the World ? Are these Scriptures the Word of God ? If they be , I must either hearken unto them , or else be damned ; if I be in a Covenant of works , I am under a Covenant , that admits of no Cautioner , no Repentance , and if there be the least fail , it will bring me to Hell ; but here I see another Covenant of Grace , but if I enter in this Covenant , I must be holy , or then I will be eternally damned , and there is a Spirit of Faith , and Prayer , and Repentance , will be given me : now will ye take time , and confer these things with your own heart , 2. I exhort you , in order to the putting of this in practice , Christian , to carry it on by prayer , when ye go about it , ye may warrantably say to God , Lord , I am pressed from yonder Pulpit , to make this Ingagement and Indenture , and I am told the method that I must keep , must be , to wait on thy strength , to wait on the absolute Promises , therefore go to him , and pray for strength , and the accomplishmet of the Promise , and it will be a sweet evidence , that thou wilt get it , if thou get liberty to seek it by Prayer , Psal. 10.17 . He hath prepared my heart to seek him , and he hath caused his ear to hear ; the case is with thee , as with a Man that hath a Petition to give to a Prince , if the Man sit down to write it , and the Prince bid him put in this and that in it , it is an evidence that he will grant it . 3. I exhort thee even to use some solemnity in entring this Covenant , either by writing it down , or subscribing it with the hand , or lifting up the hand , or some solemn uttering the words , that the next day , when anything bids thee break thy Covenant that is dear to thee , as nothing could be dearer to thee , than Jephthah's Daughter was to him , say as he said , O! my danghter , thou art a trouble unto me , what is the matter , I have opened my mouth to the Lord , and how can I go back .

SERMON XVII . 2 Samuel 23.5 .

THE last day I spoke to an use of Information , and proved , that this personal and particular Covenant was a duty , and the neglect of it was a sin , and that our duty was our priviledge , and that it was no presumption to enter in this Covenant ; without further re-capituation , I shall proceed to the second Use .

Vse 2. If personal Covenanting with God be a duty , as is proven and cleared , then it serves for Exhortation , to stir up all of you thus personally to Covenant with God ; it 's not only a duty , but as I have proven it , it 's the great duty of the Gospel , all other duties without this , are unacceptable , we can neither lay claim to Christ , nor to the priviledges of the Covenant , until we thus personally and particularly Indenture with him .

Before I press this Use , that I may in the Afternoon more perswasively follow it on you , that ye would thus personally and particularly Covenant with God ; I will in this Sermon insist two things . ( 1. ) I will remove some Objections or Impediments , that ly in the way of the Souls personal Covenanting with God . ( 2. ) I will open some advantages that will follow on the doing of it ; the truth is , in so necessary a duty , we are to do as some that Write the Jewish Histories tell us , that the Magistrats throughout all the Land , they were obliged to have the high ways plain , and Bridges over the Waters , and the stones removed out of the high way that led to the City of Refuge , that he that fled from the avenger of blood , might have no stop in his way ; I would do this in handling this duty of personal Covenanting , and among many , I shall pitch on four or five impediments that ly in the way , and prove obstructions , notwithstanding all the Sermons that ye have heard on it .

First , It may be said , Shall I thus personally and particularly Covenant , to accept of Christ , and Indenture and vow and swear to the terms of the Covenant , since I know not if I be an Elect ? Election is a fundamental priviledge , and if that be wanting , all that we do in this , is but like a house without a foundation ; one might as well go and Sow another mans Land , and build a House on another mans Ground , that hath no Bond , nor Charter , nor Seasin , nor any other Right to it , as a Reprobat can go and plead the priviledges of the Elect ; and I know not if I be an Elect , and therefore shall I go make a personal and particular Covenant with God ? This is indeed a very natural Objection ; but I would desire you to consider these three or four things , that will contribute to remove it . ( 1. ) Know , that Election is not the ground , or the clearing about the ground of our believing and closing with Christ ; in the Covenant we are not to proceed on this ground , I am an Elect , and I will close with Christ in the Covenant , and make a personal Covenant with him ; but rather our closing with him is a Medium or Argument to prove our Election ; we are not to proceed on this method , I will first be clear of my Charter , Election , and of the purpose of God , before I build on this ground , no , we are first to build on this foundation , and then to be clear of Election ; for though Election be first in the order of Christs working , Calling is first in the order of our knowledge , and we must first know that we are called , before we know that we are Elected . ( 2. ) Consider this , where will ye find in Scripture , that ever God secluded man from any promise in the Covenant , merely because the were not Elect ? He hath indeed secluded many , because they were not Believers , and because they were scandalous , and hypocrites , but in all the Bible ye will never find him seclude any , merely because they were reprobats , why should we go to put in an exception , where he makes none ? It 's not our Election , or Reprobation , that is made an impediment in all the Bible , against our being bettered by Christ , our unbelief may be one , but our Election is none . ( 3. ) Ye would notice this , that the debate about our Election and Reprobation is very impertinent , before our Effectual Calling , and closing with Christ in a personal Covenant . It 's observed by School-men , that there are only three ways possible for a man to know his Election , there is the reading of the Book of Gods Decrees , the Revelation of the Spirit , and thirdly , the fruits of Election , appearing in the progress of Sanctification ; now the first two are impossible for us ; we cannot read the Books of Gods Decrees , we cannot tell who are Elect , or who are Reprobate , out of the Book of his Decrees , we cannot tell the Revelations of the Spirit , because our Effectual Calling , it may convince and challenge , but it cannot reveal , therefore it remains , that it must be the third , which cannot be , until we personally Covenant with Christ . So , to dispute our Election before we Indenture with him , and to say , I will not Covenant with him , for I am not an Elect , thou must have understanding , to read the Book of Gods Decrees , and to have the Revelation of the Spirit . ( 4. ) Consider , that our Election is not our duty , it 's our priviledge , but not our duty , we cannot elect our selves , a servant in an house , is not bound to be most taken up about his masters secret thoughts , the thing he is most to be taken up about , is his masters command , and that what he hath bidden him do ; we cannot elect our selves , God hath not commanded it . Now when we are personally Covenanting with Christ , it 's not our duty to enquire about things that are not our duty , God hath commanded us to accept of his Son on the Terms offered , and for us to refuse , for a thing that he hath never commanded to be our duty ; we cannot be sure of Election , until we personally and particularly Covenant with him , we may like a Husband-man know , that it is the Spring time , by the springing of the grass , he knows it not by the position of the Heaven , but by the springing of the Grass and Herbs , so we would be clear of Election : and I would warn Christians of this , when Satan hath a mind to bring a person under the neglect of some duty , he will readily puzzle them with Questions of Election , or Reprobation , as a Robber , that will ride with a man in a fair high way , and not wrong him , but will wait until he get him in some Wood , or some Den , and then he will assault him : Now the Question of Election and Reprobation , is like a Wood , or a Den , and the Tempter hath a great advantage , when he assaults about these . Therefore since Election is not our duty , but our priviledge , and since we cannot know it , before we personally Covenant ; it ought to be no exception to thee , suppose thou be in the dark about thy Election , and not be able to tell thine own heart and thy neighbours , I know not if I be an Elect , and if I personally Covenant with him , I am but like a man that is going to build upon another mans ground , that hath neither Bond nor Charter ; but thou follows not the Gospel-method , which is first to Covenant with him , and then to be clear about thy Election .

A second Objection that I suppose will ly in the way , in hearkning to the Sermons that ye have heard ; I am exceeding guilty , and shall I owne God to be my God ? Doth not the 50 Psalm say , What hast thou to do to take my Covenant in thy mouth , seing thou hates to he reformed ? Shall I take this Covenant in my mouth , when I have such a heart , and such a way ? Readily all the aggravations of guilt , and all the threatnings against it , they come never to be more multiplied , than when we are called to some special duty ; the challenges about guilt , will let us alone at one time , that will follow us at a Sacrament , or some solemn Ordinance , and when we should personally covenant with him . For removing of this impediment , I would have thee first in the general , notice , that to stand at personal covenanting with God , because thou art guilty , is very like Peters Argument , Depart from me , for I am a sinful man ; and Peters Argument is , like as a Patient should say to a Physician , depart from me , for I am sick : Why said he to him who was called Jesus , because He should save His people from their sins , Depart from me , for I am a sinful man ?

But more particularly to this , thy guilt can be no rational impediment in the way of thy entering in this personal Covenant , on these considerations . ( 1. ) Know , that never any entered in this Covenant , but guilty persons . Adam that was an innocent man , came not under the Covenant of Grace , until he became guilty ; and it had been unsuitable for Adam , so long as he was innocent : never any came under this Covenant but guilty persons ; and sometime they that came under it , were among the most guilty : the like of David , of Paul , of Manasseh , of Mary Magdalen ; so that thou mistakes the nature of this Covenant , that will stand at Indenturing and subscribing to the Lord , because thou art guilty , for it 's a Covenant made for the guilty , and it would not have agreed to Adam when innocent . ( 2ly . ) Thou would notice , that the Covenant expresly mentions the pardon of all guilt except one , it 's a large word , it 's true it 's a dreadful word , but it is exceeding comfortable , All manner of sin and blasphemy shall be forgiven , except the sin against the Holy Ghost ; there is neither Adultery , Murther , Swearing , Lying , nor Drunkenness excepted , but only this sin against the Holy Ghost , why should thou put in exceptions , where God hath put none ? If a Prince should come and suit a Maid in a Cottage , and she should tell him , I am black and poor ; but if he can dispense with her blackness and poverty , why should she make an objection of it ? ( 3ly . ) I would have thee to ponder , that Christs righteousness it 's a sufficient satisfaction for the sins of all the Elect , how great soever thy guilt be , it 's not so great as the sins of all the Elect ; grant thou be the greatest sinner among all the Elect , yet thy sin is not so great , as the sins of all the Elect ; Christs righteousness is as the Ocean , that if a man could lift a Mountain and cast it into the Sea , the Waters could go over the top of it ; now would any think , that the Water that covers a Mountain , would not cover a Peeble-stone ? Admit thy sin be amongst the greatest of the Elects , Paul when he calls himself the chief of sinners , he says not , he is greater than all sinners ; but take in the sins of all the Elect , Christs righteousness is sufficient for them all , and that which ●s sufficient for all , is it not sufficient for thee ? So guilt can be no exception to refuse personally to Covenant with God .

A third Objection , say some , though it be neither my Election , nor my guilt , that can hinder me personally to Covenant with God , yet I cannot come under the Bond of the Covenant , for in one Chapter , Heb. 11. I find the faithful , and they that come under this Covenant , they meet with cruel mockings , and scornings , torturings , sawn asunder , quench the violence of fires , stop the mouths of Lyons ; and shall I come under a personal Covenant , when I bind my self to all these things ? For answer to this , it 's true , in the Covenant he deals so faithfully that hath made it , that he hath concealed none of these , but rather laid them out to the outmost ; and many come under a personal Covenant with him , that comes not under the half of these things ; but suppose thy personal covenanting with him , should bring thee under these , since it is a time , wherein covenanting with Him may bring people under the Cross , I would have thee consider four or five things . 1. Consider the Cross as a testimony for Christ . It 's remarkable 2 Cor. 3.3 . that the Apostle calls the Corinthians Christs Epistle , his meaning is , they are Christs Testimonial , he is speaking before of Letters of Commendation , and vers. 3. Ye are Christs Epistle : What is the meaning of that ? Ye are a commendation to Christ ; when Christ calls out his servants to do or suffer , they bear testimony to the Gospel , they are like Letters of Commendation , testifying , that the Gospel is true , and Christ is glorious , and all the loss a man sustains for the Gospel , Christ makes it up . It 's a wonder , that the most part of Christs followers have not renounced him before this day ; they have had cruel mockings and scourgings , and the rest spoken in that Heb. 11. If they were not made up some other way , they would renounce him ; the Martyrs have before all the World , testified , that they that serve Christ , have something from him that makes up all their losses ; he puts a great honour on us , when he puts us to suffer , many die Ministers , who do not die Martyrs ; Luther the night before he died , wept that he was not a Martyr : did we understand the honour that is put upon us by suffering , we would not do as Moses , when the Lord is sending him to Egypt , he is unwilling to go , says he to God , I am not eloquent , I cannot speak , send by whom thou wilt ; and yet of all the honour that ever was put upon him , it was one of the greatest , and the thing that makes him famous this day , and eminent in glory , was the honour that was put upon him , in going down to Egypt : Therefore , we ought not to decline personal Covenanting because of the Cross . 2ly . Though it be true , that this Covenant provides the Cross , and they that enter in it , will meet with it , yet consider the Cross as an evidence of our Adoption ; not only as a testimony to the Gospel , but as an evidence of Adoption , Heb. 12.8 . If ye be without correction , whereof all are partakers , then are ye bastards , and not sons . Mark here , the Evidence of a son , if ye come under correction ; Divines say , the reason is , if we have the same spirit that Christ had , if we be patient , and submissive , as Christ was , then we may conclude , that we are sons also of Christ ; Christ met with the Cross , and endured patiently , nay , the out-lettings of Fatherly love , never more than under the Cross , he is never more tender , than under the Cross , the Spirit of Christ and glory rests on you , he says not the Spirit of grace , but glory : Many a time Christ doth with his out-lettings , as men do with Candles and Fire , frequently his out-lettings are greatest under the Cross , and he lights his Candle ordinarly to his Elect when in the dark , and kindles his Fire and comforts them under the Cross . Now since the Cross is such an evidence of Adoption , and such a testimony of the Gospel , what wonder , it should be no impediment in our way of covenanting with Christ ? 3ly . However , if ye personally Covenant with Christ , ye may forecast with Cross . Yet thirdly consider , whan an excellent help the Cross is to mortifie corruption ? Isai. 27.9 . By this shall the iniquitie of Jacob be purged , and this is all the fruit , to take away his sin : Readily , nothing contributes so much to curb corruption , as the Cross ; It 's an Observation of a Divine , if ye heard Christians complaining one to another , I have an evil heart , I have Unbelief , I have Pride , I have Passion , and if ye heard them go to God in a corner , they will have so many complaints of themselves , and yet when God sends the Executioner , the Cross to kill these Malefactors , they take ill with it ; the Cross is sent for that end , to kill corruption , and to remove pride , and earthly mindedness , and sensuality ; and yet when the Executioner comes , we take ill with it . What a deal of folly is it , to be mourning for the thing that we cannot endure to have killed ? Such Children are we , and so far from understanding , that we will go to God and complain , and complain to our christian Friends , and yet when the Executioner comes , we cannot endure to have it killed ? But when we take up the Cross , as an Executioner come , to take away pride and earthly mindedness , and sensuality , readily we will make the Cross welcome . 4ly . Consider the cross , as that which may promove our Glory ; the more of the Cross for Christ , the more eminent degree of Glory ; the more of pleasure in time , the more of torment after time . I will caft up a word to you that ye have written , Rev. 18.7 . He is there speaking of Babylon , the mother of fornications ; and in the 7th . verse , saith , How much she hath glorified her self , and lived deliciously , so much torment and sorrow give her . It was so in Gods dealing with Dives , when he came to the place of the damned . By the Law of contraries , how much of suffering , how much of grief and affliction for Christ , readily so much the more glory ; and therefore in this same Book of the Revelation , though all that are in Glory , walk with white ; yet they that were beheaded for the cause of Christ , are termed by John , to walk in long white robes ; now , did we take up the cross of Christ under these four considerations , it would never hinder us personally to Indenture with Christ : Did we take up the Cross as a Testimony to the Gospel , as an Evidence of our Adoption , as an Executioner to kill the corruptions , we mourn over , and as a Presage , that we will wear the long white robe , when we come to Glory : readily we will never stand at this , I will not enter into a personal Covenant , for I see what is the result of it , it 's the Cross ; but since these things are so , it 's a wonder rather , that we do not seek after it .

SERMON XVIII . 2 Samuel 23.5 .

THis Duty of personal covenanting with God , being so clear from this Text , that I need dwell no longer on it ; I have brought the Point to exhort you to the practice of it , and removed three Objections that ly in the way of it ; that I may remove all the stumbling blocks that ly in the way , I will briefly run through other three . First , Some may say , I cannot thus personally Covenant with Christ , for fear of the want of perseverance , it 's a dreadful thing , to be ay binding , and ay breaking , and it 's a great aggravation of our guilt , when we walk contrary to our Vows and Engagements to God , better not bind , than break again . This Objection lies in the way of many ; and for removing of it , I desire you may take notice of these four things . 1. When the question is about our duty , we are not to argue from events against our duty ; it was excellently reasoned in Queen Esther , when she was convinced , it was her duty to go to the King , and plead for her people the Jews , she sends word to Merdeca● , I will go to the King , if I perish , I perish ; she will not bring an argument from the event , against her duty : if personal covenanting with God be a duty , the argument taken from the event is very improper , when it 's brought against a duty . 2ly . I would have you to notice , that in reference to Perseverance , there are two kinds of Promises in the Covenant . 1. There are Promises made to Perseverance . 2ly . There are Promises made of Perseverance ; these two are diligently to be noticed : There are some Promises made to Perseverance , Heb. 3.6 . We are made partakers of Christ , if we hold fast the confidence , and the rejoycing of the hope , firm unto the end : There are some Promises made or Perseverance , I will put my fear in their heart , that they shall not depart from me . Now when we Covenant with God , we are diligently to eye both these kinds of Promises : There are Promises made to Faith , and Promises made of Faith , and if ye be staggered at this covenanting with God , for fear ye do not persevere , remember that the Covenant contains Promises of perseverance . 3ly . I would have you to notice , That as God in our Election , decreed our effectual Calling , so he decreed the reviving and quickning of Grace in us , when it comes under decays , Psal. 23. He restoreth my soul : Ye find him , Ezek. 34. Brought in , building up that which is broken , strengthening that which is weak . He revives Grace , as well as quickens that which is dead : several times his people have fallen under decays , as a Tree in Winter , that hath neither Leaves nor Flourishes ; an evil time , and an erroneous opinion , and a strong temptation , may bring his people under decays , that they have no might to persevere ; but he must bind up that which is broken , and restore it : so , if they sit down and say , all those Sermons on personal Covenanting , will not influence me to Covenant with him , for I will but bind and break , and play fast and loose with him , thou argues from events against a duty , thou should go to the King , even though thou should perish ; and the Covenant thou binds now to , binds thee to Perseverance ; and though there be decays in thy spiritual lot , yet he will bind that which is broken , and strengthen that which is weak , and restore the soul , and make a David Pen the 51. Psalm , after he went in to Bathsheba .

The fifth Objection against this way of personal Covenanting , is this ; some readily stand at personal Covenanting with God , there are so many Duties required in it , I must pray continually , I must rejoyce always , I must deny my self , I must not love the World ; these are all Terms in the Covenant , and my heart will never subscribe to these ; if the Covenant run on these Terms , is it not better for me , not to bind at all , than to do the thing my heart will not consent unto ; if I contract with God on these Terms , I am like a man marrying a woman that I do not love ; for removing of this , I would have you to notice these three or four things . 1. As there are many duties required in the Covenant , so there is abundance of strength for obeying them ; we have little more to do , than ask and have , nay , sometimes there is more given than we can ask ; the Lord deals with many that use to go to Him in prayer , as Naaman did with Gehazi , when he ran after him , and said , send my Master a talent , for he hath need of money , I pray thee , says he , be content , take two ; so , the Father of the Prodigal did with his Son , when he returned , make me , says he , as one of thy hired servants ; the Father says , bring forth the best rob , and kill the fatted calf , put a ring on his hand , and shoes on his feet ; There is more offered in the Covenant , than we have an appetite to desire , and what need have we to scar at duty , when we bake beside meal , and have offered us in Christ , more than is required ? 2ly . Take notice , though there be many duties required in the Covenant , yet duty is our greatest honour ; the blessed Angels account so of it , they are thrice in the Bible called Angels , where they are once called Spirits ; Angel is a name of Office , but Spirit is a name of nature , and they glory more to have their names recorded from their Duty , than from their Nature ; there is no greater honour than duty ; now , to be scarred from personal covenanting with God , when there is a talent , more nor required in the Covenant , and when Duty is our greatest honour , what an unreasonable exception were this , to stand at personal covenanting ! 3ly . Take notice , that the Duties ye bind to , in this personal covenanting with God , ay the longer ye perform them , they will be the more easie and pleasant ; it 's remarkable , David , a man exercised with performing Duties , I had more joy in thy testimonies , than in all riches ; if some men had been commanded to compare Riches and the Testimonies , they would have been far from giving Davids Testimony , but he would meditat on his laws day and night , he will rise at midnight and praise him , he will water his couch with tears , his sore will run in the night ; when others were sleeping , he was about the Tract of his Duty , and he came to this at length , I had more joy in thee , than in all riches . the greatest part of them that quarrel , and find no pleasure in Duty , are they that are not exercised with performing Duties ; so we need not stand at personal Covenanting on this score , that there are many Duties required ; for not only do we bake beside meal , and have strength for performing Duties , but ay the longer we perform them , they are the sweeter and easier . 4ly . Though we bind to the Terms and Duties of the Covenant , yet he with whom we bind , will accept of uprightness in place of perfection ; he will take the Will for the Deed , many a time hath he done so with his people ; I have given you several Reasons why he doth so , for he gets the full payment from Christ ; if ye will accept Christ and his Righteousness , he will do with you , as with a man coming to a Register to get up a Bond , he desires that the Bond may be given him , and that he may have it freely , in regard the Cautioner hath payed the full Sum ; when we go to Covenant with him , we may plead he will accept of our Sincerity in place of Perfection , the reason is , the Cautioner hath payed the full Sum.

The last and great Objection against this personal covenanting , is , readily some may say , I cannot Covenant nor Indenture with Him , for I suspect if I do it , I shall do it Hypocritically , and I have been hearing , it must be a Cordial , ferious work , and if I go , and make a personal Covenant Hypocritically with him , he will break out on me with his wrath ; it were better leaving it undone , than to do it Hypocritically ; do I not hear Sincerity indispensibly required to it , and he will pass by many things , before he pass by Hypocrifie ; and if I go and make a formal , heartless , and not an upright Covenant with Him , it were better leaving it undone . I confess , what it is they give the Hypocrite in this , I have determined in an Argument before , that all within the visible Church , are obliged personally to Covenant with Him , they being bound to believe and accept of the Gospel , as it is offered ; yet in this case , it 's difficult what to say , for since it is indispensibly required , and to go draw a personal Covenant , and subscribe it , and attest God , and lift up the hand , and yet do it Hypocritically , is it not better to leave it undone ? Therefore I shall answer this in doing these three things . 1. By shewing you , that there are some who will very boldly and confidently Covenant with God , and in effect , they are doing nothing but playing the Hypocrite in it , and dissembling , they may bring many things to prove that they are not Hypocrites in it , and I would encounter two or three of them . 1. Say some , I am no Hypocrite , for I abhor Hypocrisie , I cannot endure it in another , and can I be guilty of the thing that I abhor ? Judah was very severe against Tamar his daughter in Law , when he heard she was with Child , bring her forth , says he , and burn her ; David was very severe against the man that took his neighbours Lamb , when he had an hundred sheep of his own , verily he shall die , yet both of them were guilty of the Sin that they condemned . Divines observe , there may be several motives that may make many condemn Sin in others , that they approve in themselves . In the 2d . place , some will say , I am bold in affliction ; The sinners in Zion are afraid , and fear takes hold of the Hypocrite , but I am not so , I am bold in affliction ; this will not prove it either , for there is a Roman courage , a natural courage , that may be far from the Truth of Grace , ye have evidence of several in Scripture and History , who hath been so ; but says some , I am much in secret Duty , I pray , I read the Scriptures ; but Hypocrisie is like the Egyptian Frogs and Caterpillars , it will even be in our Bed-chambers ; he that studies to pacifie his Conscience , and keep it quiet , will be much in secret duty ; on that principle , thou may say , I love not Drunkenness , nor Swearing , nor whoring , I love not the Scandals my heart is inclined to , and therefore I am not an Hypocrite ; but our Lusts are like the Sea , they ebb and flow , the Sea loses not it's power of flowing , when it 's ebbing ; there may be something restraining lust , that yet hath not killed it , thou may taste of the powers of the life to come , and yet be an Hypocrite ; so some may Covenant with God Hypocritically , and on shallow grounds conclude themselves no Hypocrite .

Secondly , Some stand at Covenanting with Him , for fear of Hypocrisie , they are too lightly brought to conclude themselves Hypocrites , and there are Two or Three things makes Believers to do so . 1. Sayes some , if God saw me not to be an Hypocrite , He would not tosse me and continue the Rod so long , nor hide himself from me under the Rod , as he doth ; this was the Argument that Job's Friends brought , to prove him an Hypocrite , that God had continued the Rod with him ; but this is no ground to prove thee an Hypocrite at all , thou could easily answer this , in the case of another , and by the way , it 's remarkable to see , how one Christian will easily louse another Christians Doubts , that when the same Doubts occures in their own case , they will be overwhelmed with them : thou knows affliction and Sincerity may go together , and though affliction ly long on , and thou ly long in the furnace , it may say , that thou has much Dross , but thou art no Hypocrite . The Lord will do sometimes with his People in Afflictions , as Physicians do with their Patients , He will sometimes give them Purges , and sometimes gives them Cordials ; when thou art under the Cross , it s the time of thy Purging , but afterwards comes thy Cordial . Others say , they are Hypocrites , for they say , they are under decays , Grace grows , and decayes again , and must they not be Hypocrites , that are so ? But every decay of Grace will not prove thee a Hypocrite ; an Apple-tree may continue to be a Tree , though it have neither Apple nor Leaf on it ; the best of Christians have their Summer and Winter , Decayes and Growings ; So there may be great mistakes , about Hypocrisie and Sincerity ; some have observed it well , ordinarly Satan , who is a liar and a deceiver , tempts ordinarily , to things contrary to Truth , he will perswade the Hypocrite , that he is sincere , and on the contrair , he wil perswade the sincere Christian , that he is a Hypocrite ; therefore , if thou stand at personal Covenanting with God on that Score , that thou art a Hypocrite , and cannot Covenant with Him , know that there is nothing more ordinary , than mistakes about Hypocrisie and Sincerity , many concluding themselves sincere , that God will send to Hell , and many concluding themselves Hypocrites that are sincere .

But secondly , to make this matter clear and plain , it concerns thee to try in thy covenanting with God , whether thou be sincere and upright , and I will offer thee three Marks whereby to try it . 1. Sincerity where it is , it aims at perfection , it may be known by it's aims ; the same word in the Hebrew that signifies Perfect , signifies Sincere , and ye will find them often convertible in Scripture , not only because God accepts of Sincerity for Perfection , but Sincerity can never be satisfied , until it be perfect ; therefore , ye find the most part of the exercises of the upright run on this , they cannot get Love enough , Faith enough , Repentance enough ; for Sincerity will ay be complaining , until it be perfect : it 's resembled by a Divine to a young Heir , that is never content though he have meat and cloth in the house , until he get the whole Inheritance ; for the Mark of Sincerity is , that it 's ay complaining , and humbled , because it 's not perfect . 2ly . Sincerity is discerned by something in the nature of it , it takes in the Gospel qualifications , it hath love to Christ , as the principle ; it hath the glory of Christ , as it's motive and end ; Sincere , it 's sine cera , without Wax ; it has love to Christ as the principal Motive , and the glory of Christ , as the End of it , that it drives at ; and where these two concur in our Covenanting with God , we may rationally conclude , that it 's not hypocritically done ; if we find the love of Christ , and the glory of Christ , as the two Butts set up , the one from which the Arrow comes , the other to which the Arrow drives : and if there be an aiming at perfection , that though we cannot say , we perfectly love Christ , and believe in Him ; yet Sincerity will ay be complaining , until it come to Perfection ; if thou find these two Characters of Sincerity , thou may conclude , thy Covenanting is not Formal and Hypocritical , but that it 's done in Uprightness and Sincerity . 3ly . I will say this , for removing this Doubt , suppose after all that is said , thou art unclear about Covenanting with Him , for fear thou do it Hypocritically , yet that ought not to hinder thee from personal Covenanting ; and there are two Reasons for confirming this . For 1 All that live under the Gospel , they are bound to accept of the Covenant , and that on the Terms offered ; now , Suppose thou find not Sincerity in thy covenanting , yet it takes not off the Obligation of the Command , the Command binds thee , if thou be under the offer of the Gospel , personally to Covenant , under the hazard of the eternal wrath of God , whether thou be a Hypocrite or Sincere ; therefore , thou art not to dispute thy case so much , as to understand the Command . 2ly . Take notice , That there is in many their Indenturing with Christ , that at the first have many Selfish and Hypocritical-like ends , that after they have covenanted with him , have become sincere ; the case is , as with a woman that at the first marries a man , because he is rich , but afterward she would not be divorced from him if he were begging ; several times it comes to pass , that at our first Indenturing with him , it will be some selfish end , that the Soul may drive at ; but afterward , the Soul would not quite him and renounce him , and give him over , though they had nothing but his Cross ; so ye would not stand at that , I am not upright and sincere , as becomes one that would Covenant with God , thou may have some selfish ends at the first , but like the woman that marries the man , because he is rich , thou wouldst not now be divorced from him , but loves him for himself .

The second thing I proposed , in following this exhortation , was , to show you some Advantages that the Soul will have by this personal covenanting with him : I have hinted at some before , and before I give you the Marks of right personal covenanting , I will tell you the Advantages , that are in personal covenanting with him , and I will say these three or four particulars to you . 1. All the good we are to expect from God , must come in to us through Jesus Christ , without Him we could expect nothing from Him , but wrath and hell , for we have broken the Covenant of works , and he is infinitely Just , he punishes Sin by a necessity of nature ; But add to this , 2ly . That all the things we can expect from Jesus Christ , they must come in to us by the Covenant ; what is the ground that one has no benefit by Christ , he is to them a stone of stumbling , and a rock of offence , and they will be broken on him ? And another , they will get peace and pardon by him ? It comes in by the Covenant , they are concerned in the covenant of Redemption , they are concerned in the covenant of Grace , so that as we can have no benefit by the Father , but by the Son , so we can have no benefit by the Son , except we be concerned in the Covenant . 3ly . We can expect no good from the covenant , except we be particularly and personally concerned in the covenant ; what would it signifie for David to say , The Lord hath made with Abraham , Isaac , and Jacob , a Covenant , if he be not able to say , the Lord hath made with me a Covenant ? So laying these three together , First , Being particularly concerned in the covenant , all that is in God , and all that is in Christ , and all that is in the Covenant , becomes ours : O! what a cooling is there in these three ? I like the Observation that one has , on that Word that David often uses , by vertue of this Covenant , O my God , thou art my God , says he , this Word , my God , takes in more , than all the Philosophers in the World could draw out of it ; if he had not explained it himself , I am the God of Abraham , Isaac , and Jacob , God is not the God of the dead , but of the living ; Christ brings it in to prove the Resurrection , for , says he , I am not the God of the dead , but of the living ; but there is something in that Word , my God , that no Logick can reach , all the Philosophers on earth , could not have proven the Resurrection out of that , if he had not done it ; it 's a strange consequence , Abraham , and Isaac , and Jacob willl rise , therefore the dead will rise : now he that is particularly applying the covenant , hath no less made over to Him , than I will be thy God . 2ly . A second advantage is , that a Believer may go , and plead the Promises of the covenant ; the mercy of God indeed is a sweet argument , but the Promises are a Debt to him ; we may go , and as it were , lay his hand-writ before him , as some Antients , that went to pray in a particular place , they would lay the Bible before them , and point out such a Promise , and tell him what he had bound himself to ; in how many cases is it advantagious , to have the Promise to plead , when they have covenanted with him ? 〈◊〉 Suppose thou go to God , and plead for Bread , thou has a Family , and thou has Children , and all the toil and shift thou can make , cannot serve to get them Bread ; the Promise is , He remembred his Covenant , and gave them Bread ; suppose in another case , thou go to Him for Pardon , thou art exceeding guilty , it 's a strange way , that they that have made a Covenant with him , will take in pleading for Pardon , Psal. 25. Pardon mine iniquity , for it is very great : the Covenant will admit of the pardon of iniquity : They that have accepted the Covenant , and Indentured with him sincerely , on the Terms of the Covenant , may go and seek pardon , for their iniquities are very great , for it 's like the Covenant . 3ly . A third advantage , in time of desertion , suppose he be hiding himself , and thou cannot tell where he is , nor whether he is gone , the Covenant will influence his return ; She that was termed forsaken , shall be so no more ; I have forsaken thee for a little moment , but with everlasting mercy will I gather thee , is not Zion married to him , are not his walls continually before him ? and the mother may forget her sucking child , but he cannot forget him ; what case is there , that we can go to him in prayer , but constantly the Argument is taken from the Covenant ; and thou that has sincerely Indentured with him , thou may go as warrantably , and plead the Promise , as he can command thee to thy Duty ; though he be a Soveraign Lord , and thou a bit of clay , yet , since the Covenant hath made thee a Debtor to thy Duty , the same Covenant hath made him a Debtor to his Promise ; for as thou art bound to the one , he is graciously bound to the other , no that thou art to suspend thy Duty until he perform the Promise , but thou may press the Promise as much on him , as he may press thy Duty . 3ly . Thou may lay the Covenant for an excellent ground , to cast in the Anchor of Hope ; without the Covenant , we might renounce our Hope ; I know not what ground of hope we have , abstracting from the Covenant , we need not , nor Hope never gets a surer Anchor than the Covenant ; and what an excellent too-look hath Hope , when one hath accepted the Covenant , to have all that God hath to give , and all the purchase of Christ , and all that is contained in the Covenant ; may not thou take up thy hope to the top of Mount 〈◊〉 , and let it see the promised Land , that flows with Milk and Honey ? and let it see the City with the twelve Ports , and twelve Foundations , and say , all these are mine ? What an excellent help is it , in all straits of the time , when the time is , that many will think that Popery will rise , and thou may be put to deny Christ , or then to suffer for him ? To be brief , this personal covenanting with God , hath so many advantages in it , that it 's difficult to tell them all ; but take these three , God makes over himself and all that he hath , his Son , and all : thou has the Covenant to plead with him , as he hath the Law to plead with thee ; if he charge thee with the Law , and command , what thou in the Covenant has Indentured to obey , then turn back the Promise on him , where he hath engaged to fulfil , what thou hast Covenanted ; and if thou hast sincerely Indentured with him in the Covenant , thou may take a view of the twelve Ports , and the City with the twelve Foundations , and say , my Father , and my Fathers House , and all is mine . If any ask , what is the ground of this ? Ye have taken hold of the Covenant , and imbraced Christ ; he hath made over himself in his Fulness , and the Righteousness of his Son to thee , if thou wilt take hold of his Covenant : therefore go home , if thou hast the work of sincere Covenanting with him , thou may go home , and take up for time and eternity , all things of absolute necessity , and at length may sing , all is mine ; and if any ask , what is thy Charter and Right ? There it is , I have accepted him , and entered in a Covenant with him , and who can question my Right to these ?

SERMON XIX . 2 Samuel 23. Verse 5.

AFter I had removed many Objections , against this personal Covenanting , I came to press it , with the advantages that would follow on entering in a personal Covenant with God : I will not follow this a little , for it is very conducible and useful ; in the pressing of it , the gain will be great , all ye that love gain , follow this way of personal covenanting with God ; all ye that would be Rich and Great , and secure in both , enter in this personal covenant with God ; that I may the better press this , I would open to you some few Advantages that the Soul hath , that hath made a personal Covenant with God . First , I shall give you two generals , then four or five special and particular advantages , that ye will have by it .

First , the two Generals shall be these . 1. By being in Covenant personally and particularly with God , all that is in God will be yours ; Micah said of his Idol , Ye have taken away my gods , and what have I more ? If ye have God , what would ye have more ? It 's very remarkable , I will be thy God , Gen. 17. was the sum of the whole Covenant ; So 1 Cor. 6 16. I will dwell among them , and walk among them , and I will be their God . This is the thing that these that are in Covenant with him have , they have God , and all that is in God to be theirs ; but because this General will not sufficiently open this Priviledge , I would have you to notice these three or four things that are in God , that if ye be particularly in Covenant with him , will be yours . First , All his Attributes will be yours , his Power , his Mercy , nay his Holiness and Justice will be yours ; he will be just to forgive , as John calls him ; his Omnipotency , his Goodness , his Truth , and all his Attributes will be yours ; and they will be yours in the same way that they are Christs ; it 's remarkable , when he sent the Commission to his Disciples by Mary , he sent on these Terms , Go , tell my Disciples ; I go to my Father and your Father , to my God and your God ; he is yours in all his Attributes , when ye have to do with his Power , his Holiness , his Goodness , if ye have made a personal Covenant with him , all his Attributes are yours . 2ly . All the Relations in which he is holden forth in the Covenant , are yours ; He is your Husband , your Father , your Hope , your Glory ; it 's remarkable , there are a number of Relations , cannot agree to the Angels ; it 's true , he may be called their Creator and Maker , but he cannot be called their Husband , nor their Father , with a reference to the work of Redemption : So , if ye be in Covenant with him , as God is your God , so all his Attributes mentioned in the Covenant are yours , ye may call him your Power , your Rock , your Husband , your Strength , your Strong Tower . 3ly . If he be yours , all his Dispensations are yours ; Rom. 8.28 . All things work together for good to them that love God ; all Providence , every thing , nay death it self , 1 Cor. 3.22 . All things are yours , life oy deach , things present , or to come , all are yours , and Christ is Gods ; even death it self is yours , when ever death comes , if ye be in Covenant with him , it comes like a servant to attend you , and carry you home to the place of your rest ; if he be yours , all his Attributes , and Relations , and Providences also are yours . Lastly . If he be yours , there is something that ye have , in having him , that no Minister nor Angel can tell , nor explain to you ; the truth is , if he be yours , the case is with you , as if a countrey-man should find a Jewel , and he should go through all the countrey , and let this man and that man see it , and ask what it is worth , and there is none that can tell the value of it , except one that is a Jeweler ; indeed Christ only can explain it , Matth. 22. I am the God of Abraham , of Isaac , and of Jacob ; he only can prove the resurrection from the dead , from that which no Minister nor Angel could do ; there is no Minister nor Angel can tell , what is imported in this , to have God for our God : for all the excellencies of the Creatures are imported in it , Psal. 84.11 . The Lord is a Sun and a Shield : He is a Sun for prosperity , and a Shield for adversity , he is both for Prosperity and Adversity ; the man can never fall wrong , that is in Covenant with God , under no Cross will he be broken , under no Prosperity will he be blown up ; so ye that enter in a personal Covenant with him , ye will have God to be your God , and if he be your God , all his Attributes , all his Relations are yours , all his Providences will make for you , and when ye have counted on all the three , ye have somewhat in this , my God , that no Minister nor Angel can explain , and that is the first Advantage I offer , by personal Covenanting with him , God will be yours .

Secondly , By personal Covenanting and Indenturing with him , all Christs purchase will be yours ; great things hath he purchased , and readily he hath purchased no more , than he hath payed for ; he hath aboundantly payed for all that he hath gotten ; nay , to say the truth , he hath payed above the value , to give his Blood for the like of us ; and for the Glory that he hath now in Heaven , he had as much before , though not properly as Mediator , yet as God Essential , and Con-substantial with the Father ; now , all that he hath purchased is yours . For clearing this , I will offer you two things to be considered . 1. The Covenant of Grace on Christ's part is no more , but the execution of his three Offices , as he is King , Priest , and Prophet of his Church ; all the Promises of the Covenant may be reduced to these three : all the promises of Pardon , are the execution of his Priestly Office ; all the promises of guiding and Ruling , are the execution of his Kingly Office ; all the promises of teaching , are the execution of his Prophetical Office ; the truth is , the whole Covenant is nothing , but the Execution of his Three Offices , for he is left only Executor in the new Testament ; He was both the Testator and he is Executor , and must fulfil the Legacies left in the Covenant . Now he that hath made a personal Covenant with him , he hath a right and Title to all his Offices , and consequently to all that he hath purchased ; they may not only count on God as their God , but on the Mediators purchase , as their purchase . 2ly . Another thing will evidence the truth of this , in regard all things that Christ hath purchased , they are all Secured and Ratified by the Covenant ; ye have often heard , that God cannot give a greater Security to men , than the Security he makes by way of Covenant ; now they that have made a personal Covenant with God , they have Security in the Covenant for all Christs purchase ; now these are advantages aboundantly sufficient , to bind you to this personal Covenanting . But to follow this more particularly , I would have you to take up the Covenant under a Four-fold Formality , and the taking it up under this Fourfold Formality ; will let you see more of the advantage of personal Covenanting with God ; First , Consider the Covenant as the Conduit , I say not the Fountain , but as the Conduit and Channel , of all Sinctifying Grace , through which runs from the Fountain of Grace , all Sanctifying Grace . 2ly . Consider the Covenant , as it 's an Answer to all Challenges and Objections . 3ly . Consider the Covenant , as it 's a Charter and Security , for the Church of God in general . Lastly , Consider the Covenant , as the Charter of our inheritance , for all eternity ; and under these Four Formalities , ye may see the advantages , that a person hath , who enters in a personal Covenant , and takes this everlasting Covenant , and applyes it to himself .

First , Consider the Covenant , as the Conduit , through which all Graces runs to us from Christ , all Graces runs through the Channel of a Covenant ; it 's true . Christ is the Fountain of Grace , and of his fulness we receive , and Grace for Grace ; but all the Graces that comes from Christ , comes to us from the Promise ; it 's remarkable , there is no Grace , whether it be the first Grace , I will take away the heart of stone , and I will put my fear in their heart ; or whether it be the Grace , that is built on these first Graces , they are holden out to us in the Covenant ; the Grace of effectual calling , the Grace of Sanctification , Adoption , and pardoning Grace ; the Conduit that convoyes them all , is the Covenant ; the truth is , we can lippen for nothing , for as excellent as Christ is , ( and O! but he be excellent and good ) we can lippen for nothing , but Covenanted things from him ; Faith can go no higher than the Covenant , there is indeed some that have written , that he will be better at the great day than his word ; I will not go to contradict them , I know no Scripture that will contradict them , but I know no ground , for Faith to expect any thing from him , but according to his word ; we can lippen for no more , nor Faith can warrantably expect , for no more than what he hath promised . So all Grace , the Conduit and Channel through which it runs to us , is the Covenant ; so he that hath made a personal Covenant with God , hath in effect laid the pipe to the mouth , through which the water that comes out of the Fountain , is convoyed ; all the Graces of the Spirit are promised , I know no Grace , but it is promised in the Covenant by God ; he that hath made a Covenant with God , however Christ be the Fountain of Grace , the Covenant is the Conduit and Spout , through which they all run to thee , and thou that makes a personal Covenant with God , layes thy mouth to the pipe , and waits , until the Fountain of Grace , spring Grace to thee ; thou art in a fair way to get a new heart , and the pardon of the Sins of thy youth , to get love to God , and patience , and delight in God , for thou art entered in a Covenant , that carries all these things from God the Fountain of Grace .

Secondly , By the Covenant , we come to Answer all Challenges and Objections ; there are Three great Things , that keeps Believers humble , and make them go mourning , so long as they are out of Heaven , Temptations , Afflictions , and Desertions , added to their Corruptions , that makes the wilderness to them to be full of Briers and Thorns ; and he that enters in a personal Covenant with God , beside that he hath his mouth laid to the Conduit of Grace , he hath in the Covenant an Answer to all these Three Objections ; and I would fain know , what any of you , that have not entered in a personal Covenant with God , doth , with your Temptations , Crosses , and Disertions ; it 's very evident , all these Three are Answered in the Covenant : if the Believer meet with Temptations , the Covenant will tell him , The God of peace shall tread Sathan under thy feet ; shortly ; and though thy iniquities were like scarlet , he shall make them white as wool ; If we meet with Affliction , the Covenant will tell thee , Whom I love , I chasten and rebuke ; and I know , that in faithfulness , I have afflicted thee ; If we meet with desertion , the Covenant will tell thee , For a little moment I have forsaken thee , but with everlacting kindness will I gather thee ; and she that hath been forsaken , shall be as if she had not been forsaken . I cannot tell how refreshful it is , to hear some Christians , answering all their Objections with Scripture ; they that take them to the Covenant , and answer their Challenges in the Covenant , and bear off their Temptations , Afflictions , and Desertions , with something in the Covenant , they take the Gospel Balm , and it 's like their wounds will be healed , when others will apply something , that will gangren and canker them , and make them turn to Error . The Covenant is the only solid Answers to all Challenges , whether they come from Temptations , or from the Cross , or some Desertion from God ; there is no kindly plaister can be applyed to any of these wounds , but allenarly the Covenant ; now he that enters in a person Covenant with God , as he hath laid his mouth to the Pipe , through with the golden oyl run , out of the Fountain , so he hath a very cordial Gospel Balm , for all discouragments , whether they come from Temptations , Crosses , or Desertions Thirdly . Take the Covenant as a Charter for the Church of God , and in reference to this , I would have you notice Three or Four Things . 1. In the Covenant , we find not only the particular cases of Believers , their pardon , their taking away the heart of stone , but there are greater things promised to the Church , that are not yet accomplished ; the Millenaries , an antient Sect , as antient as the Apostles time , when they read through these prophesies , they thought that Christ would come , and receive them personally on earth a thousand years ; and the fifty Monarchy men , have run in so many fancies about them ; but there are great things prophesied , concerning the Church , that are not yet accomplished , That all the earth shall be full of the glory of the Lord , and Jerusalem shall again be inhabited , and holiness shall be written on horses bells ; The meaning of the place is , that the people shall be mostly taken up about holiness , and denyed to their vanities ; the generation is coming , that will see these dayes , these great things that are in the Covenant , and the truth is , these things are far greater , than our particular ; our pardon , and our peace , is nothing to the case of the Church of God , 2ly . I would have you notice , that he that enters in a personal Covenant with God , as I have often told you , he is to take in the case of the Church of God , as well as his own particular , he is to take in , that he will mind the case of the Church , and say , Lord , I will believe all the promises concerning the Church , I will accept these promises , and I will rely on the faithfulness of him that made them ; and though I be laid in the Grave , I expect that there is a generation coming , that will see all these things ; I deny not , but we should look to our Mother Church , whereof we are Members , but withall , we ought to take in the case of the whole Church , in our personal Covenanting with God , since the Covenant runs so much on the case of the Church ; it is a strange Covenant that he will make , that will seclude the case of the Church of God , and since he hath made so much mention of it in the Everlasting Covenant , what kind of Covenant is that thou wilt make , that will seclude the case of the Church of God ? So we are to take in this , Lord , I will be an enemy to the Error and Profanity of the time , I will neither be led away with the giddiness , nor the drunkkenness , nor profanity of the time ; the Covenant is for Truth and Godliness , and therefore thou can Covenant against delusion and prosanity : and here a great advantage he hath , that enters in a personal Covenant with God , in backsliding times , when the wicked are counted happy , and they that work unrighteousness , are set up ; and when there is such a current of profanity , and as Zacharias sayes , The best are as briers and thorns ; when there are few young ones brought in to Christ , and when they who are brought in , we know not what they may turn to , for many turns away to Error ; he that hath entered in a personal Covenant with God , he is secure ; for though he see not these days , yet as Abraham saw Christ's days a far off , ye may see them afar off . O! but it 's comfortable to remember , that there will a generation come , when thou art laid in thy Grave , that will have holiness written on the horses bells , and that all will be taught of God , from the meanest to the greatest , and there shall be one fold , and one shepherd ; and the vail will be taken down betwixt them . 3ly . He that enters in a personal Covenant with God , he hath this encouragment , the Covenant takes in the healing of Divisions among his people ; it 's remarkable , it 's often promised , it 's true , it 's long in fulfilling , I will give them one way , and one heart , and they shall be as one stick in my hand ; the time of the fulfilling of the Promises is not yet come ; no , almost as many heads , as many opinions ; in a time of liberty , it would be difficult for a beginner , how to fix , there are such varieties of Opinions , no wonder the protane multitude Skuriner at all profession ; but he that hath made a personal Covenant with God , he knows , the Covenant carries this in the bosom of it , They shall be as one stick in my hand ; these days are coming , though we wait on ; now in the personal Covenant , he that hath Indentured with God , and given him the hand , however ye may see , that there are scarce three parts of nynteen parts of the World , Christians , and among these three parts , but few Protestants , ye he that enters in a personal Covenant with God ; hath this , that he may go and sing , All the earth shall be full of the knowledge of God . and when these dayes are come , they will be like one stick in his hand , and they will have one heart , one mind , and one way : and we may rejoyce as Abraham did , to see Christ's day far off ; now he that enters in a personal Covenant with God , considers the Covenant , as the Conduit of all Grace , and the immediat answer to all Challenges , and a Charter for the Church of God , when the earth will be full of the knowledge of God , and when they will be like one stick in his hand , and when they will have one heart , and one way , and will not be saying , here is Christ , and there is Christ ; for that is now accomplished in our time , there is one saying , Here is Christ , and there is Christ , and one knows not where to set down their steps , there is such variety of Opinions , and a multitude of Divisions . Lastly , Take up the Covenant , as the Charter of the inheritance , and ye will see what advantage he hath , that hath made a particular Covenant with God ; all the glory to come is his ; O! but the Cvenant speaks excellently of the Inheritance , take the twenty one and twenty two Chapters of the Book of the Revelation , and read them over , what a stately City is there ? what stately Foundation ? what Porches ? and what Trees , that bears twelve manner of Fruits , every moneth , and the Leaves of them are for the dealing of the Notions He that hath entered seriously in Covenant with God , according to the qualifications I spoke of before , the Covenant carries him with a Legal Right to all that City , let it have never such Foundations and Porches , all the Porches , Trees , and Foundations in it , are all his ; Nay , the Tree that is in the midst of Paradise , that bears the twelve manner of Fruit , is his . Now , see what a priviledge it is , to enter in a personal Covenant with God . Now take all up these Advantages , & I have laid this before you , if not to perswade you , yet to make you inexcusable , and to help to bring your Blood upon your own head , if ye enter not in a personal Covenant ; But ,

Thirdly , After I have removed the Impediments , and shewed the Advantages , there is a third thing , in following this Vse of Exhortation ; it shal be in exhorting you , to enter this personal Covenant ; consider a little the persons , that are admitted to personal Covenanting with God ; and generally practique Divines do it , that write of the Covenant ; the persons that are admitted , may be a great motive , to press this Use of Exhortation , if he had stood at Kings , Princes , the great Ones of the Earth , the Wise , the Learned , the Holy , and Righteous , and these that are exact , according to the Coneant of Works ; but ye would notice four or five things , in the persons that are called , personally to Covenant with God ; and I take up this as the great incitment , to press this personal Covenanting in you . 1. That no former guiltiness , may hinder you from entering in this personal Covenant , nay I say more , the sin against the Holy Ghost cannot hinder ; for if a person could consent to accept of Christ , it would not be that sin against the Holy Ghost ; therefore it 's remarkable , they have entered in a personal Covenant , with him , that have been the greatest of Sinners , they have had seven Devils , like Mary Magdalen , there have been some blasphemers , like Paul ; some that have killed the Prophets , and stoned them ; some that were Persecutors like Manasseh , as those that are mentioned in the Hebrews , that were sawn asunder , of whom it was reported , that he did saw Isaiah asunder , with a timber Saw , yet when he was in Bonds in Babylon , he repented , and found mercy . That is one thing in regard of the persons . 2ly . In entering in this personal Covenant , he stands not at how mean a birth and parentage persons be ; it 's remarkable , Abraham with whom he first made a Covenant , a Syrian to thy Father , and thy Mother an Amorite ; Moses , he had his Name Moses , that is drawn out , because he was drawn out among the Flags , he was in a manner a Funling , he is found lying among the Flags by Pharaohs Daughter , no , he stands not at that , but can enter in a Covenant with a Moses , though he be drawn out 3ly . He stands not at the weakness of Parts , let one be never so simple , He stands not at that , the twelve Apostles are called oft the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our Translation , for respect to them , hath i● unlearned Men , when they perceived them to be unlearned men , in the Original , they were but poor fisher men , but that stood not in the way of it . 4ly . He stands not at the weakness of Faith , if he come to make a personal Covenant , he neither stands at former guiltiness , nor the meanness of birth , if thou were even a Lazarus , laid full of Boils at Dives gate ; nor at the meannest of Parts , nay , nor at the weakness of Faith . And Lastly , He stands not at the mixture of Faith with corruption , though thou can say , Lord , I believe , help thou my unbelief ; he is like a man , that if one should ask him ? Is it day , he cannot tell , whether it be day or night , he cannot tell whether his Faith be Faith or Unbelief . Now in entering in a personal Covenant with God , God will stand at none of these . Lay all these together , and I hope , I may close this use of Exhortation , exhorting you all , to take this gate of it , enter in a personal Covenant with God , and say , and subscribe it with your hand ; if ye have not done it , go and do it ; ye should be exhorting your own Soul to it , and your neighbours , ye that have children , should be pressing them to do it ; Husbands should be saying to their Wives , Come let us return to the Lord , come and let us enter in a personal Covenant with him ; they that hath sitten all these Sermons , and have not advanced one step , I am afraid , they be the Tree , of which it is said , Never fruit grow on thee henceforth . ye are daily dying , and going off this Stage , therefore be exhorted , to take you to this personal Covenant .

SERMON XX. 2 Samuel 23. 5.

Although my house be not so with God , yet he hath made with me an everlasting Covenant , or dered in all things and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

I Have spoken to Two uses of this Doctrine , of personal Covenanting with God , one of Instruction , which consisted of five or six Branches ; another of Exhortation , which hath been prest in several Sermons , by removing the Impediments , and considering the Advantages , of personal Covenanting . The third Use might be of Tryal , whether we have personally Covenanted with God , or not ; but since this will come in , in the Third Doctrine of this Branch of the verse , David's asserting , The Lord hath made with me an everlasting Covenant , I will refer the marks of personal Covenanting , until I handle that Branch of the verse . I purpose this Afteernoon , to close this Head of personal Covenanting , though it will occur often in handling this verse after wards . I will shut it up , with an Use of Direction .

Vse 3. For the right management of this Work , of personal Covenanting with God , I have proven the necessity of it , opened the Nature and Properties of it , and have cleared many Questions about it : Now the Key and Kirnel of Direction follows to be handled ; and that I may do it the more distinctly and clearly , I will follow it to four sorts of Persons , which will readily take up the substance of this afternoons Sermon .

First , is it a Duty , thus personally , and particularly to Covenant with God , then it speaks a word to these , who have hitherto neglected , or it may be are still averse from this Duty , they can count on many things that have occurred in the wilderness to them , our never of a personal Covenanting with God . I have spoken some what to this sort of people before , and may be the shorter now , I shall only name these four things to them , 1 It is already proven , to be a Duty of absolute necessity , the Saints of old have practised it , if we believe particular Election , and particular Redemption , and that we stand bound personally to the Duties of the Covenant that we personally , and particularly claim the priviledges of the Covenant , we stand obliged , of absolute necessity , personally and particularly to Covenant to them , I think I have , on solid Gospel Principles proved , that there can be no benefit by Christ , without particular Covenanting with him ; thou ownes not thy Baptisme , thou goes not rashly about the Sacrament of the Supper , if thou do not particularly and personally Indenture with God . I exhort thee to consider these grounds , who has never dreamed of this Duty ; all that is in Christ , all that is in the Covenant , all that is in the Father , they signifie nothing to thee , without a personal and particular Covenanting with him . 2ly . I would exhort thee , that has never done it , to consider the wretchedness and misery of the Covenant that thou art under , until thou particularly Covenant with Christ , according to the tenor of the Covenant of Grace ; thou art under the Covenant of Works , Doest thou hear ? This is a Covenant that admits not of a Cautioner , nor of Repentance , that will not dispense with the smallest transgression , nor admits not of Sincerity , however thou talk of Christ and of Repentance , if thou has not made a particular Covenant with God , according to the Terms of the Covenant of Grace , thou art under the Covenant , that admits not of a Christ , Repentance , and Sincerity . 3ly . Thou that has not made this personal Covenant , and particularly Indentured , either by Word , or Subscribing , or lifting up the hand to God , I would have thee considering , that there is in thy Lot , somewhat that is worse , than the c●●e of Heathens ; they have no Revelation of a Covenant of 〈◊〉 , they will not be comptable , for the thing that was never revealed , Tyrus , and Sidon , Sodom , and Gomorrab , the men of Nineveh , will rise in judgment against thee , for at the preaching of Jonah , they repented : but thou that lives under the drop of the Gospel , and hears of a particular and personal Indenturing with God , thou shall have them coming , from the East and the West , at the great Day , and they shall all be witnesses against thee , for at the preaching of Jonah , Nineveh repented , and thou hast this Covenant pressed on thee by the Gospel , yet thou dost not repent , nor make this personal Covenant . 4ly . I would have thee to consider , that if thou be not in a particular personal Covenant with God , thou can lay no claim to the Covenant at all . Thou art an alien to the common wealth of Israel , and a stranger to the Covenant of Promise ; we must either be particularly inerested in it , or not at all , it must have our several consents , or we have no claim to it ; thou that has never made this personal Covenant with him , and yet art living under the drop of the Gospel , thou art neglecting a Duty of absolute necessity , thou owns not thy Baptism , thou can plead no benefit by the Covenant : if all these things will not move thee , I know not what will do it ; if thou sit them out , thou art like to be the Tree , on which fruit never will grow , thou may be fewel for burning , but not for bearing ; and I am afraid , there are many so , that are standing in the vineyard , and are Trees for burning , but not for bearing .

Secondly , this was of personal Covenanting , speaks a word to a second sort of Persons , and that is to those , who come some length , but they stick in the Birth , and never come up to the full length in this act of particular and personal Covenanting with God : There are a great many that do so , we have a number of sober Civilians ; some Divines that write of personal Covenanting , they say , It 's the lot of many persons of Quality , they go some length in Covenanting , but they go not the full lenght , length , readily they forsake the pollutions of the World , but comes not the length of giving themselves over to him according to the Covenant of Grace , in their lot , and service , and condition in the World . I would have such considering , for there are many , that sit down betwixt Towns , betwixt Heaven and Hell : I would have them considering three or four things . (1) Thou art in danger to lose two Worlds ; If thou take this present World , for thy happiness , why fulfills not thou thy lusts in it ? If thou take the World to come for thy Portion , why walks thou not suitable to thy Hope ? It 's a lamentable thing , many they will find , they lose both Heaven and Earth , they have been denied to the pleasures of the Flesh , and yet for not going a greater length , they have lost Heaven also , often Hypocrites do so , and the generality of sober Civilians , that comes not up the length the Gospels calls for , but comes some length , they are like to lose both this World , and that which is to come . ( 2ly . ) I would have thee considering , thou that comes some length , that there are many , who have been almost Christians , that have all their life struk at that Almost , and eternally perished in it ; the famous Agrippa , a friend of Augustus , could tell Paul , thou almost perswads me to be a Christian , would to God , says he , not only almost but altogether , thou were such as I am except these bonds . I will recommend thee to a Book on that Text , The almost Christian , many of you have need of that , what does it signifie to be almost , and not altogether one ? Thou had as good renounce it altogether , as to be almost , and not altogether a Christian . ( 3ly . ) Consider thou that comes some length , in this personal Covenanting , what a foolish bargain hast thou made with Christ , to agree with him in many Articles , and to be content to pay many things , and to break off the bargain for a penny : it 's a business of a Heaven and of a Hell , and thou that would make a Covenant with him . I shall not be a Drunkard , I shall not be a Swearer , I shall wait on the Ordinances , I shall pray in Secret , and in my Family ; but for the inward Lusts of my heart , and secret walk with God , I dare not Covenant for that ; there thou has offered fair for Heaven , and art like to lose it for a little , he that is the Author of the Practice of Piety , he brings in many , that are in Hell , saying , O but I was near heaven , and did many things , and suffered many things for him , and yet I am here ; that agregges their Torment and their Misery , Readily , thou may have gone a great length , yet it may be , it encourage thy blasphemy against him , in the place of the damned , th●● thou has done many things , and suffered many things , and 〈◊〉 thing is lacking 4ly . I would have thee Consider , that thou that art sitten down in an Almost , on this Motive , that thou readily thinks , at Death , or some period of Time , or another , thou will come to do it Altogether ; Thou would know , if thou sit such a Sermon on it , as this , it shall be denied to thee at Death , if thou sit this afternoon , and do not resolve , to take Him on the Terms he offers himself ; if thou wilfully harden thy self against all these things , thou shalt have enough to do , to wrestle with the Fever , when it comes , thou may be roving , and lose the Composure of thy Spirit , and the thing thou wilt not do now , shal be denied thee then ; Therefore , thou that art come up almost to do it , I have removed the Objections out of thy way , know , if thou hope to do it afterwards , and will not do it now , in the day of thy distress , or at Death , it shal be denied to thee , and thou shal die , either Roving , or Sleeping , or Stupid , and shall be laid in the Grave like a Sheep : Therefore whoever has come up almost to Covenant , but not altogether , but hopes , there will come a Better day afterwards , Remember , if thou refuse it this Night , and go not home thus to Indenture with him , on the Terms you have heard , belike Roving , Stupidity , or Presumption , will deprive thee of it , when thou art lying on the Bed of languishing .

Thirdly , Is it thus a Duty personally to Covenant with God , then it speaks a word to them , who have done it , and broken again ; They find they have a heart so slppery , that it will bind the day , and break the morrow ; unto these I would say three or four things , 1. Thou that hast Indentured and Broken , I would inform thee , that ay when we break , God does not break , it would never be called an Everlasting Covenant , if it had only a reference to us ; it might be called an Hourly Covenant , a Daily Covenant , a Diurnal kind of a Covenant , but not an Everlasting Covenant ; The thing that makes it be called an Everlasting Covenant is , the Everlasting Faithfulness of God , it is so contrived , as tho we break , if we believe not , yet he abides Faithful ; now , when he enters in a Marriage Covenant , the Contract is not like the Clauses of the Marriage , betwixt a Man and a Woman , if one of the Parties commit Adultery , the Law provides a Divorce , Thou hast played the Harlot with many Lovers yet return to me , for I am married to thee . 2ly . I would have thee , that has Covenanted with God and broken , to mind , that in the Covenant there are promises of Reviving , Renewing , Restoring , and of binding up that which is broken , and strengthning that which is weak ; it would never have been Everlasting , if there were not such Articles in it ; So that if thou has broken , thou art not to run from the Covenant , but thou art to take thee to such promises of it , as concern thy Case ; all the Promises relating to Reviving , Restoring , Renewing , healing that which is broken , and strengthening that which is weal , It 's a great failing in many precious to God , when they find they have made a Covenant , and broken it , they resolve to make no mo but altogether give it over ; In that case they are to go , and seek out such Promises , as relare to Restoring , Reviving , Renewing , binding up that which is broken , and strengthning that which is weak , other ways the Covenant could never be an Everlasting Covenant . 3ly . I exhort thee , who have broken , to go mournfully , and plead the Promises ; if thou do it presumptuously , It 's like thou has no Claim to these Promises ; there are many when they fall , they presently talk of Christ , and of the Covenant , and before ever the Plaister be applyed , the Sore is heal ; the Plaister of Reviving Grace , nothing makes it stick better to , nor Tears . If thou shalt go and take the Plaister , and apply it to the breach of Covenant , and not mingle in Tears with it , the Plaister will not stick , there is nothing that makes it stick so well , as Tears flowing from a contrite heart ; Therefore , thou that has broken Covenant with him , and are guilty of this Sin , which many of the generation are guilty of , thou hast Indentured with Him , and dealt deceitfully in his Covenant ; go , and apply these Promises of the Covenant of Reviving , Restoring , Renewing , and binding up ; but know , that nothing will make the Plaister stick so well to , as Tears ; if you do it presumptuously , thou may apply the Plaister , but in a moment it will fall off . 4ly . Thou that has broken Covenant with Him , and Indentured , and art afraid to hazard again , know this , that burnt Bairns fire dreads , the thing that occasioned the breach of Covenant , eshew that ; I will offer you two or three things , that uses ordinarly to bring Persons , that uses to Covenant with God , under a breach of Covenant . 1. Ordinarly overly and careless performance of secret Duties ; thou goes to God , and it's words without Life or Spirit , that thou vents to God in prayer , thou will soon break all they Vows , if there grow a dryness betwixt the Root and the Branches , the Branches will soon wither ; It 's remarkable , that which Elihu said to Job , he was mistaken in Job , but the Word he spake was true , had it not been applyed to Job's case , he thought Job spoke unreverently of God , and he took him for an Hypocrite , and he thought all his Arguments reflected on God , and when he had heard him out , surely sayes he , thou restrainest Prayer , and castest off Fear , his meaning is , therefore thou may say any thing thou thinks , overly performing of prayer , will soon bring one to break all their Vows . 2ly . It 's given by some Divines , as one of the Reasons of breaking Covenant with god , unprofitable Converse among Christians , every Christian meeting with another , should be like a man going to light a Candle in another House , where he knows there is fire , when we use to Converse together , there is nothing of God in it , nothing of Christ's Death and Sufferings ; readily we may grow careless of our Covenants with God ; It 's a great fault among many , I know whether it be Ingnorance , or the want of matter within , that occasions it , if one should begin a spiritual Subject , they will give it no kind of Intertainment , but silence , they will sit graver possibly at that time , than at another , and hear , but they give it no kind of Answer ; thou art refusing to light thy Candle , at thy neighbours fire , and readily thou wilt break thy Covenant wiht God , to be brief , I exhort thee who has broken thy Covenant , to take the Promises of Reviving , Renewing , Restoring , and of healing that which is broken , strengthning that which is Weak , and lay them to sore , with the Tear in thy Eye , for nothing will make the Plaister stick so well , as Tears mingled with a contrite heart .

The last sort of Persons , to whom I will speak , and therewith close with this Theam , and it is to those , that has Covenanted with Him , they have made a Covenant with him by sacrifice , and would gladly know some Advice how to keep it , that they be not guilty of the sins abounding in their time , of being breakers of Covenant with Him , That I may not let thee go , without some word of Advice , who art serious , how thou shall get it keeped , I shall for present give thee these two words of Advice , First , if thou would keep this Covenant with God , look well to thy Conscience . 2ly . Look well to thy Conversation .

First . If thou would keep this Covenant with God , look well to thy Conscience , it 's Gods Deputie within thee , and the immediat Judge of all thy actions ; and here I would shew you , that a Man looks well to his Conscience , when he looks to these three things in it ; 1. When he looks to have his Conscience well informed , the Conscience is a blind Guid , it 's the candle of the Word that must regulat it , therefore ye will find a conscientions Christian , he is always waiting on the Word , waiting on Sermons , and proposing Doubts ; and the great Reason of all is , to get the Conscience well informed ; therefore if the Conscience be blind , and decline to Errour , as often it will do , it will sometimes call the thing a Duty , that God calls Sin , and that Sin , which God calls Duty ; therefore , if thou would keep Covenant with God , look well to thy Conscience , that it be well informed , and regulate by the word of truth , that thou make not a Duty , when there is none . In this time I am afraid , many are taken away from their Obligations to Him , through an ill informed Conscience ; Conscience may err on the right hand , there are many make more Duties than God hath made , it may make that Duty which God has never made one ; It may Err in the lest hand , by presuming on Dity , and prostituting Duties to Lusts , and if thou have not a well informed Conscience , all thy running through the Wilderness is to no purpose . I believe all Papists , Turks and Quakers out-strip us , there are no persons takes less pains to come to Heaven , than protestants ; therefore , if thou would keep thy Covenant with God , in such a time , when there are some saying , Here is Christ , and there is Christ , and many falling into Errours , both on the right hand , and on the left hand , labour to have thy Conscience well informed . 2ly . Look to thy Conscience in this that it be kept tender , all the light in thy Conseience , will not keep thy Vows and Covenants to God , if it be not keeped tender ; It 's a singular Character of Josiah's sincerity , that he weeped , when he heard the Book of the Law read ; Huldah the Prophetess sent him word , because thy heart was tender , if thou would look well to thy conscience , look well that it be well informed , and then that it be tender : there are some ye may drive Carts and Wains over their Consciences , they will not crack , and of all Plagues this is the greatest . 3ly . Hearken to the voice of thy Conscience , do not sit it out . when Conscience presses on thee . Amesius in his cases of Conscience , says , He that resists his Conscience , or what he takes to be the mind of God in the Conscience , he resists God , because it is the mind of God , for he takes it up as the mind of God , in such a time ; No man ought to follow another mans Light , but to follow the Dictats of his own Conscience ; many are like the old Prophet , and the young , the young Prophet comes to Bethel , and denounces woes against it ; the Lord said , See thou turn not aside to the right hand or to the left hand , to eat or drink ; The old Prophet comes to him , and says , turn in with me , and eat Bread , he follows the old Prophets Light , and goes with him , and there comes out a Lyon and tears him : So labour , first to have the Conscience well informed , and then that it be tender , that ye may not drive Carts and Wains over it . And 3ly . Hearken to the voice of the Conscience , for it's Gods Deputy : a man will never keep a personal Covenant with God , that looks not to these three .

Secondly , as ye would look to your Conscience , so look to your Conversation ; there are many things that are necessar to be spoken to here , our secret Walk , oru family Walk , our publick Walk , comparing them with the Rules of the Gospel ; It would take a long time to go through them , I will close all with these two words , and shall say no more . 1. I have long longed to handle this Head of personal covenanting , ye have now heard fourteen Sermons on it , the Stones of these Walls , and the Timber of this House , God himself and his holy Angels shall be witnesses against you , if ye do not personally Covenant with him : for , in so far as I know the mind of God has been delivered truly to you , and all of you your selves shall be witnesses against other , if ye fall not on this work of personal covenanting with God ; I know nothing would conbribute more to make you serious Christians , then the practice of it , and if ye have not done it , go and do it , subscribe your Name , life up your hand to God , if ye delay it , and expects some better time , remember a Fever , a Flux , or a Scrubie , will stop the flux of your glass , and if you delay until death , either Roving , or Stupidity shall carry you to to the Grave ; Therefore , let one go and say , I am the Lords , and another subscribe , and call himself by the name of Israel . 2ly , if ye will go and do it , all by-gones shall be bygones , and all former Transgressions shall be past ; nay , if ye were never so poor , never so simple , never so Ignorant , if ye were of never so mean a Birth , of never such mean Parts , if ye had never so weak a Father , if ye had never such a mixture of Corruption with it , if ye will but say , I am the Lords , and from this time forth , will Covenant to take him , as he is offered in the Gospel , and do the Duties that the Covenant requires , the Bargain is made , and it 's subscribing , it 's an everlasting Covenant , and as ye have made an everlasting Covenant , ye shall have an everlasting Name , so long as God is God ; and this Covenant shall bring you to the place , where ye shall be made a Pillar in the Temple of God , and ye know , a Pillar lasts as long as the house stands .

SERMON XXI . 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my Salvation , and all my desire , although be make it not to grow .

THE third particular in this part of the verse remains , which is the assurance that David had , that he was personally Covenanted with God , he can affirm it , and set it down in the Bible , and make it a part of the Canon of the Scripture . The Lord has made with me an everlasting Covenant . so that this being the third thing , I shall take this third Note , and therewith close this second Branch of the verse , and the Note is this .

Doctrine . That not only does God take Believers in a personal Covenant with Him , but they may be clear , assured , and able to affirm it , that God has made a Covenant with them , This assurance David hath here , and the Spirit of God doth so agree with his assertion , that it 's made a part of the Cannon , a part of the Bible , that God made with him an everlasting Covenant , So this is the Truth , that I will handle this day , that one may be assured , and very clear , they may be able confidently to assert , that God has made a Covenant with them , This being a thing of great Importance , I will follow it in this Method . 1. I will open to you , that Assurance of a personal Interest to the Covenant , is very necessary . 2ly . I will shew you , that this Assurance is not only attainable , but it 's not so difficult , as ordinarily it 's apprehended to be . 3ly . I will open to you some of the Ways and Methods , that the Spirit keeps , in bringing Believers to be Assured , that God hath made a Covenant with them . And Lastly , I shall apply it .

For the First , That this Assurance , that we particularly are in Covenant with God , is of great necessity ; that we may be able to say , The Lord hath made with me a Covenant ; For clearing a little the necessity of it , I will premise two Distinctions , First , Take notice , that there is a Three-fold Assurance , that the Scripture mentions , First , There is an Assurance of knowledge , Colose . 2.2 . That their hearts might be comforted , being knit together in love , and unto all riches of the full assurance of understanding , to the acknowledgment of the mystery of God , and of the Father , and of Christ . 2ly . There is an Assurance of Faith , Heb. 10.22 . Let us draw near , with a true heart , in full assurance of Faith , having our hearts sprinkled from an evil Conscience , and our bodies washed with pure water . 3ly . There is an Assurance of hope , Heb. 6.11 . And we desire , that every one of you do shew the same diligence , to the full assurance of hope , unto the end . v. 12. That ye be not slothful , but followers of them , who through faith and patience , inherit the promises ; There ye have a Three-fold Assurance , there is an Assurance , of Knowledge , that is the first proposition of the practical Syllogisme , by it I come to be assured of the Mystery of Godliness , that it 's a Truth : There is an Assurance of Faith , whereby I am assured of my Interest in that Mystery ; there is an Assurance of Hope , whereby I am assured , that God will make out all that is contained in that Mystery ; now we take in all the Three , when we speak of Assurance in the Covenant , there must be first , Assurance of Knowledge , that God hath made a Covenant , and on what Terms he hath made in 2ly . There is Assurance of Faith that I am in that Covenant . 3ly . There is Assurance of Hope , that all the contents of that Covenant , shall in due time be accomplished ; when I say that it 's necessary a Believer be assured , I take in all the Three .

But 2ly . Take notice , that there is a twofold necessity , when we say this assurance is necessary , that God hath made a Covenant with us . First , There is something necessary for the being of a Christian . 2ly . There is somewhat necessary for the well-being of a Christian ; now , we say not , assurance that we are in the Covenant , is necessar for the being of a Christian , no , one may be in Covenant with God , and far from being assured of it ; several times Questions about their Interest , may be more necessar than Assurance for them ; several times , the Thief Scandalous , and presumptuous sins , will take away their Assurance , and some times the moth slothfulness , will take it away ; it were a hard Doctrine and dreadful , to say , Assurance is necessary for the being of a Christian , only this Assurance we say is necessary for the well-being of a Christian ; they cannot live so comfortably in Christ , if they were not assured that the Covenant is made with them : so ye may understand what is meaned by this , when we say , Assurance is necessary for the well-being of a Christian , to be assured that he is in the Covenant .

To confirm this , I will offer you five or six things , that will let you see the Advantages , that the clearness of an Interest in the Covenant , draws after it . 1. When our interest in the Covenant is clear , our personal Interest , it 's easie to believe all the Promises of the Covenant ; it 's observed by some Practique Divines , there are two things that makes us doubt of the Promises , sometimes we doubt of Gods power , and sometimes we doubt of his willingness , it 's indeed a rare thing to see a Christians Faith stick at God ; power , a Phi●istine may acknowledge , these are the great Gods that divided the Red-sea ; now when we are clear of an interest in the Covenant , we can no more doubt of his willingness , more than a man will doubt , that his neighbour will give him an Apple , who hath given him the Apple-tree , or that God is willing to give the World light , since he hath given them a Sun , and a Moon ; no , he is able to believe all the Promises of Pardon , of Perseverance , of through bearing in affliction , they are all easily credited , when we believer , he hath made a Covenant with us , since Faith sticks not at his power , it hath no ground to stick at his willingness , whenthe whole Covenant is made with us . 2ly . Another Advantage by being cleared of our interest in the Covenant , that readily by it we are stirred up to love Christ , our love to Christ takes fire at Christ love to us , we can never love him , except he love us : our love to him , is but like a plack candle kindled at a Torch , our love comes to be cleared by his love to us : now there is nothing clears up his love more to us , than to be cleared about our interest in the Covenant : an interest in the everlasting Covenant , contributes very much , for the clearing of his love to us : it reveals his love to us , and thereby it kindles our love to him : so that beside , that he easily believes the Promises , if our interest in the Covenant be cleared , we are helped to love Christ , and to have our plack candle kindled at the Torch of his love to us , revelaed in the Covenant . 3ly . The clearing an interest in the Covenant , is a great remedy against servile fears , there is a kind of Hell in these fears , there is not only a guiltiness in them , but a torment accompanying them ; ye that know what it is to be keepd in bondage under fears , know , that there is no Fever , no Prison , no disquieting Dispensation outwardly , that can come near the letting in the Waters to the Soul , as a flood of servile fears will do ; now to be cleared about an interest in the covenant , that God hath made it with me , contributes exceedingly to scatter all these servile fears ; there lyes the remedy of these fears , the application of the covenant , like a Plaister laid to a Sore ; sometimes Believers will take other ways to cure their fears , but they bring their Water out of Gutters , and there is no right Balm , that can be applyed to them , but the covenant ; so if we come to plead an interest in the covenant , not only kindles it our love to Christ , and scatters our fears , But 4ly . These that have an interest in the covenant cleared , are excellently furnished for all Duties of active Obedience ; whatever God calls a person to do , they still go to a Promise , if they be to repent , if they be to pray , if to believe , if to sing , or meditat , whatever the Duty be , an interest to the covenant , is an excellent support ; a person that will go on in his own strength , in performing Duties , goes to bring forth the thing that is not there ben , it 's impossible to wring it out of thy own heart ; So the way to be helped in all duties , is to know an interest in the Covenant , 5ly . Know , there is nothing contributes so much to patient suffeing , as to be cleared of an interest in the Covenant ; it 's remarkable , Rom. 5. When the Apostle is giving the reason , why Christians they joy in Tribulation , and are not ashamed , they are justified by Faith , Being justified by faith , we have peace with God ; Mark there , an interest in the Covenant , contributes to their patient suffering ; it were almost impossible for a Christian to bear , what we find them put to , Hebr. 11. throughout , if it were not on the account of the Covenant , they hazard on the Faithfulness of God , and the credit of his Promises , therefore they rejoyce in Tribulation , and wash their hands in the Flames ; and the great thing hath made them do it , is their being cleared , the God hath made a Covenant with them . Lastly , An Interest , and to be clear about it , that God hath made the Covenant with us , is necessar , in regard the neglecting of Assurance , is a kind of contempt of the Covenant , the person that neglects Assurance about it , is a despiser of it ; there are some things we undervalue , as if a man let a prine fall out of his slieve , he is not anxious that ever he get it again , but if he let a Jewel , or a precious Stone fall , he values that , how careful and restless is he , to be cleared , and to get it again ? If we careless of our Assurance , we undervalue the Covenant , we look on it , as a man having a Prin fallen out of his slieve ; so that ye see the grounds of a necessity of an Interest in the Covenant , thereby we get love to Christ , the faith of all the Promises , it contributes to stop and scatter servile fears , it 's an excellent help to Obedience , and it influences cheer fulness under the Cross ; and the neglect of it evidences , that we contemn the Covenant . From all these grounds ye see , that a Believer should be assured , that the Lord hath made a Covenant with him .

The second thing I proposed , That this Assurance is attainable , here we have the Papists and Arminians , great adversaries to us , they call us all Enthusiasts , and they say , we pretend to a possibility of Assurance of an Interest in the Covenant ; they do not deny , but the Apostles and Pen men of the Scriptures , had this Assurance , but they say , because David and Paul had it , will it therefore follow , that every Christian should have it ; no , every Christian ought to have it , and is oblidged to study it , and that it is attainable , I will make it appear , on these Four or Five remarkable grounds . 1. If God hath made it a duty , to endavour Assurance of an Interest in the Covenant , then it may be attainable , no body will deny this , and that God hath made it a duty , ye will find it , Heb. 6.11 . And we desire , that every one of your do shew the same diligence , to the full assurance of hope unto the end , that ye be not slothful , but followers of tem , who through faith and patience , inherit the Promises ; Mark here Three things . 1. What the Apostle Exhorts to , he Exhorts to Asurance , and the full Assurance of Hope . 2ly . Whom he Exhorts , it 's not the Schoollars only , or the eminent Christians , but every one of you . 3ly . It 's remarkable , the means he prescribes , That ye be not slothful , importing , that slothfulness will hough their Assurances , and that Diligence is the way to attain it ; here is a place that evidences , that a Believer may come , not only to Assurance , but full Assurance , and every one that is Diligent , may come to it . 2ly . It 's evident , that this Assurance is attainable , in regard there are some Duties called for , that were impracticable , without Assurance ; as for Example , Christ calls a man to this , dost thou Believe , if the man could have no Assurance , nor Knowledge of the Faith , the Question were impertinent , he might Answer , It 's impossible for one to be Assured , of any Interest in Christ ; he would never have asked the Question , if he could not be Assured ; and Christ hath bidden us , Rejoyce in the hope of the glory of God , and rejoyce that you names are written in the Book of Life , and can we rejoyce in the hope of Glory , or that our Names are written in the Book of Life , if we could not be assured of it . 3. That this Assurance is attinable , is evident from this , that there is a necessary Connexion , betwixt the golden links of that golden Chain of Grace , Whom he did predestinate , them he called , and whom he called , them he justifies , and whom he justifice , them he also glorifies ; It 's not denyed , but we may be assured of our effectual calling ; they say , a man may have Grace , but the knows not if he will persevere ; they say he may be in Covenant with God the day , and with the Devil to morrow ; no , there is an inseparable connexion , Whom he did predestinat , them he also called , and whom he called , them he justified , and whom he justified , them he also glorified ; so gran● , that we may know our effectual calling , and that we are in a state of Grace , we may be assured we shall be glorified , and our interest in the Covenant being once cleared , it can never be disput again . 4ly . that this assurance is attainable , it 's evident from this , there are many recorded in Scripture had it , and laid down inthe Grave with that , Psal. 16 9. My flesh also shall rest in hope , Vers. 10. Thou wilt not leave my soul in hell , neither will thou suffer thine holy one to see corruption . Vers. 11. Thou will shew me the path of life . Paul had it , Rom. 8 38 I am perswaded , that neither death nor life , &c. shall be able to separat me from the love of God , in christ Jesus . But say they , will ye compare with them ? They had immediat Revelations , and Inspirations , why are ye not also Pen men of the Scriptures ? Why writ ye not a new Bible ? We answer , if the grounds of this Assurance had been extraordinar Revelations , we should never have pleaded Assurance , because they had it ; but the ground of our Assurance , is the love of God in Christ , and the love of God in Christ , is common to all Believers as well as to Paul , it 's like the fountain opened in the house of David , that 's opened for all the House as well as for David himself ; so if they had Assurance upon grounds common to all the Elect , all the Elect they may attain this Assurance . These things being laid together , will clear this Truth , that as this Assurance of a personal interest in the Covenant is necessary , so it 's attainable ,

Before I proceed to shew the Method and way , how the Spirit brings up to this Assurance , here ye would mark two things . 1. Take notice , That this Assurance of a personal Interest in the Covenant , is not like the Interest it self , but it differs in two things from it . 1. The interest it self , it 's not acquired by us , it is that which is conferred on us in effectual calling , when we are meerly Patients ; the greatest Interest in the Covenant is so made up , that in effect , we are meer Patients , when we are interested in it ; it 's not so in the Assurance of an Interest : I deny not , but the Spirit sometimes will give a glance of Light , when one will be very slothful , but it 's rare ; we are to come by our Assurance by Diligence : readily sometimes the Spirit will give extraordinary things ; that Mystery that Mr. Sibs reports of a woman in England , when she was going to die , all the Ministers that came to her , as they had often discourses with her , they could bring her to no clearing of her Interest , or that she would come to Heaven , she having a Glass in her hand , she says to them , I can no more be saved , than that Glass can be preserved , by throwing it against a Wall , and she threw it against the Wall , and it did rebound safe from the Wall ; the case of these extraordinary things , is like a man coming to a deep water in a dark night , where there are Steps , and providentially one should hold out a Candle to him , and let him see over the Steps : if another should come at such a time of the night , he must not think , that a Candle will be holden out to him , this is not the ordinary way , we must not expect extraordinary things , our assurance of an Interest , comes in by Diligence , Give diligence to make your calling and election sure ; so this clearing of an Interest comes in by Diligence , and is not like the Interest it self , which readily at the beginning is made up , when we are meerly passive , and in a state of nature . 2ly . Ye would notice another difference , that of all things that ever God made , a Believers interest in the Covenant is most enduring , it shall be as lasting , as the Union betwixt the humane nature and the Divine , as long as Christ is God-man in one person , as long shall the Members make up a mystical Body ; if the Interest in the Covenant be once secured , it 's as sure as the personal Union , betwixt the humane and Divine nature ; yet there is nothing more unsure , than the Assurance of that Interest , readily it will be had one day , and doubted the next day .

And here , before I open the way , how the Spirit brings up one to assurance , that the Lord hath made with me a Covenant , I would open somewhat that hath influence on the changeableness of this assurance , that we can assert at one time , over the belly of all temptations , and at another time , the least thing will make us doubt . 1. Several times a Christian comes to this assurance two ways , these two ways that Christ speaks of , when he is exhorting his Disciples , To lay up treasures in heaven . where the moth and thief will not come ; ye know there are many utensils , and things that folk lay up , that are taken away , sometimes by the moth , and sometimes by the thief ; Divines understand by the thief , scandalous sins , if a Christian fall in sins against his Conscience , he will be sure to have his Assurance clouded , he will not be able to say , The Lord hath made with me a Covenant , why , the Thief hath taken it away ; sometimes it 's not the Thief , but the Moth that takes it away , that is to say , slothfulness , it breaks not in so strongly , as the Thief doth , but slothfulness is like the Moth , that piece and piece frets , and eats away the piece , as the Moth eats the Garment ; so one may be in Christ , and in the Covenant , and it 's clear that God hath made a Covenant with them , one day , and another day , the Thief and the Moth , may have taken it away . But 2ly . This Assurance comes to be so changeable , that like the Moon it will have many different Forms , the Assurance and clearing of an Interest , will have many different Forms in one Moneth ; God orders it so for several ends , there are some persons , the want of an Interest in the Covenant , will damn them , but the wart of Assurance , will not damn them , and yet it may keep them fearing and doubting ; it 's very necessary , that God take some to Glory in a lacking Vessel , though it drown them not , yet it may weit them , and they may be all their day , under fears and bondage ; and this may be necessary for them . Having this opened these two things , that this Assurance is necessary , on all the six grounds that I have given , that a Christian can never be a comfortable , nor cheerful Christian , except he be able to say , The Lord hath made with me a Covenant ; and next that it is attainable , the Lord would never have bidden us rejoyce , if our Names were not written in the Book of Life , ●he would never have bidden us rejoyce in the hope of Glory , it it were not attainable . So though this assurance be variable , and often the Thief and Moth will take it from us ; yet it 's real , and solid , and is attainable .

SERMON XXII . 2 Samuel 23. Verse 5.

IT is a Doctrine , very dishonourable to God , and very prejudicial to the Saints comfort , to deny , that Believers may be assured , that God hath made a Covenant with them ; our Divines , in disputing with Papists and Arminians , on the Heads of the certainty of Salvation , they call that Doctrine , a Doctrine of Devils ; they teach the thing indeed , that the Devil hath ordinarily taught , for he is often pressing doubting , and hindring a Christian from saying , The Lord hath made with me a Covenant . Before I speak of the way , how the Spirit brings the Elect to be assured ; I would yet premise somethings about it . 1. We do not assert an assurance a priore , as they speak , the Papists say , that we speak and preach to People , as if we had read the Book of Gods Decrees ; and that we there saw , who were Elected , or reprobated , no , that is not the way we take , we tell them , that the good tree is known by his good fruit , & the corrupt tree is known , by the corrupt fruit , it 's not by searching into the root , but by searching into the fruit , that we tell Christians , they may be assured of their Interest in the Covenant . Next , We say not , that this Assurance comes in by Enthusiasms and Revelations , they say , we are Enthusiasticks , no , we are far from that , we look on their way as deluding ; we deny not the Spirit a liberty , of giving extraordinary things , and the Candle may be holden over the Window , when he is walking alongst the steps in a dark night . 3ly . When we bid folk be assured , by effects and fruits , we do not assert an assurance by effects , that hath these three defects in it . 1. We do not assert Marks , as procuring causes of an Interest in the Covenant , we do not preach , be diligent , and clear an Interest in the Covenant ; only we say , be diligent , and clear an Interest procured by Jesus ; Marks are not stones of which the Wall is built , but they are excellent Mortar , to make the stones stick together ; the Wall grows little by the Mortar , but the stones stick together by it ; the clearning of an Interest , and of what Christ hath done with our case agree well , when suitable Marks are brought . 2ly . We do not assert Marks from Sanctification and Diligence , to wrong the Spirits concurring ; the Antinomians follow us , they say , Marks are prejudicial to the Spirits working ; we confess , our Marks are all written in small Print , and we have but dark eyes , and if the Sun be not up , it 's ill to read them ; we deny not , but many Christians are in the dark about their Interest , and cannot affirm , The Lord hath made with me a Covenant , under desertion ; the person that would read his Marks under a cloud , is like a man that would read his Charter , when he hath neither Day-light , nor Candle-light . But not to insist on the Doctrine of Assurance , against Papists and Arminians , I would come to the thing that I left at in the Forenoon ; I was proving , that the Assurance that David asserts , that the Lord hath made with me a Covenant , is a thing attainable ; and I gave you several grounds of it , and I would add this , that it 's not so difficult to be attained , as many apprehend , I confess it is difficult , but not so difficult .

I would offer you for clearing this , that even an Assurance , that would exclude several Fears and Jealousies , is not so difficult to be attained , by offering these three or four things to be considered . 1. There is nothing it our former life , that can prove or evince , that God hath not made a Covenant with us ; many a time Believers stich at this , I was a persecutor , and a blasphemer , says Paul , but I obtained mercy , that in me he might shew a pattern to them that should come after me , 1 Tim. 1.13.16 , Thy former life will not prove , that God hath not made a Covenant with thee , he made a Covenant with Paul , and he had as much to say against him , as against thee . 2ly . The present m●xture of corruption with thy Grace , will not prove that God hath not made a Covenant with thee ; yea , it may be thou hast made a Covenant with him , and doubts that he made it with thee ; Why ? Since thou made the Covenant with him , thou went to him and wrot it down , and spread it before him , thou lift up thy hands , and hast broken it ; that will not prove , that he hath not made a Covenant with thee ; David had begun very early , the man that wrot this verse in the Bible , when he went out against Goliah , he went out in the Name of the Lord his God , his elder Brother was angry with him , and Saul called him a Stripling , his Father Jesse had imployed him to follow the Ewes , the Lord takes him from following the Ewes , and makes a Covenant with him , and when he is a dying , he hath it to say with assurance , The Lord hath made a Covenant with me , an everlasting Covenant : So that will not prove , that he hath not made a Covenant with thee , that since thou made it with him , thou hast failed . These two being laid aside , they make the assurance the less difficult . 3ly . Very ordinarily , this clearing of our assurance in the Covenant , comes when there is diligence ; ordinarily when we ar ediligent , the Spirit comes and lights his Candle , and lets us see our assurance ; there are a number that complain , they are not assured , and cleared of their interest , and all their Religion lies in doubting ; ye may justly suspect them that they are sloathful and sluggards , they are not diligenct , they go not often to duty ; were they diligent , they would not want the Spirit 's concurrance : readily if we want assurance , we have quenched the Spirit 's motions , or grieved the Spirit ; were we but more diligent , we would have more Light ; all the marks in the world will never clear an Hypocrite , nor give him assurance , nor will all the condescending marks that God hath made , clear the sluggard . So , if we were but a little more diligent , we would be more assured , and we would be the better able to say , The Lord hath made with me a Covenant ; for the Spirit uses not to be wanting with Illumination , to them for whom he gives Assistance for practical Duties . 4ly . That it is not so difficult , will appear from this Truth ; that often the people of God ly in the way fo their own assurance , they hinder their own clearing , that God hath made a Covenant with them .

I will offer you four ways , how frequently , when clearing an assurance , about our interest in the Covenant , might be had , that we use to hinder it . 1. Serveral times we hinder it , by disputing the Question at a wrong time , we are never so ready to disput our interest , as under desertion , there are some times when our Spirits will be carried as a Ship under sail , and all the design of the Soul will then be to do , but at another time all the design of the Soul will be , to doubt and disput our interest ; and we are never more ready to do this , than under desertion ; now , what a foolish things is it , to go and debate with a man , that is roving under a Fever , and we are never deserted , but we are roving ; assisting influences are so necessary then , to go and disput , to take the time when one is in the dark , and their Candle put out , and then coming to read their Evidence , as I said before , our marks are written in small print , and we have but little Light , and if the Candle be put out , then to go , and disput our case , whether God hath made a Covenant with us , in the wrong time ; yet readily , we are never more ready to do it , than at that time . 2ly . Sometime , Believers hinder their own Assurance , that God hath made a Covenant with them , not only by chusing the wrong time , but when they take wrong Marks , they take not the Right Rule ; several times we go exceedingly wrong in our Marks , the generality of prophane and natural men , they take the Marks that the Pharisee did , I thank God , I am not like this man , I am not a drunkard , nor an extortioner ; and these are their Marks ; many a time Believers , they take the contrair way , they take too high Marks , O! say they , some could say , God hath made a Covenant with me , I can delight in him , I can meditat on him , I can be satisfied with him as with Marrow and with Fatness ; But they have the Complaint , that the elder Brother of the Prodigal had , thou never gave me a kid to make merry with ; I can never count on the day , wherein the Call was killed to me , and that I was cloathed with the best Rob , and shoes put on my feet , and a Ring on my finger ; therefore they conclude , he hath not made an everlasting Covenant with them , by taking too high Marks ; thou may imped thy Assurance , I beleive it indeed , which the greatest Divines affirm the Reason , why so many at Death have peace , that readily want it all their Lifetime , as ye will find few of the godly , but they will go to the Grave in peace ; one reason is , at that pass and strait , they are driven to take the lowest marks , they can say , All my desire is before him , and my groaning is not hid from him ; they will take at that pass the lowest Marks , for there they must either do or die , they are content to do , as Benhadad's servants did with Ahab , is he alive , he is my Brother , they got that word , my Brother , they take hold of the least word that makes for them ; at that pass we are driven to take in our light at a score , though it come not in at the window , therefore they have more peace at Death , than they had in they had in their Lifetime , now when we go to take too high Marks , it 's a great Impediment in the way of Assurance . But I add 3ly , to let you see , that many a time Believers ly in the way of their own Assurance , and hinder it , several times there is an inclination in the Soul , rather to intertain the challenges of the Spirit , than the Comforts of the Spirit , especially after our effectual calling ; the common comforts of the Spirit , will be intertained in a Natural State , far more easiy than the challenges of the Spirit . If ye ask what is the Reason of this , that after effectual calling , guiltiness hath another smell , then before effectual calling ? The Reason is , a Believer finds the scent of his guiltiness so strong , after effectual calling , that the challenges of the Spirit are far more pronly intertained , than the comforts of the Spirit , the Spirit will sometime knock at the door , Open to me , my dove , my undefiled ; but if he come with a knock , and say , thou hast procured all these things , thou hast destroyed thy fels , look back to thy way in the valley , how will that easily be intertained , after effectual calling ? Now on these accounts , the taking too high Marks , and reading Marks under a cloud , and being so prone , rather to intertain the challenges of the Spirit , than the comforts of the Spirit , makes , that a Believer lyes in the way of his own Assurance , and cannot come up to say , The Lord hath made with me an everlasting Covenant ; not because thou wants allowance and ground to do it , but because thou disputs in the Dark , and takes too high Marks . To close all , I will clear one Question , which readily many of you will ask , and it 's the third thing I proposed , in the Doctrinal part of this Doctrine .

Quest. What is the way apd method , by which Christians come up , and can be able to say , The Lord hath made with me an everlasting Covenant , how brings the Spirit them to this .

Answ. That I may make way to the Practical part of this Doctrine , I will offer four steps , by which the Spirit uses to bring the Elect , to affirm it as confidently , as David sets it down a part of the Bible , and when he was a Dying ; it was not time then to dissemble , Although my house be not so with God , yet he hath made with me an everlasting Covenant : How doth the Spirit bring the Elect to this ground of Assurance , to be able to affirm , that God hath made the Covenant with them ? I confess , it 's great priviledge , and they have a great Charter , that can say it 's their priviledge , they have the promises of this life , and that which is to come , they have no less in one Article , in one line of the Bible , He shall make them Ruler over all that be hath ; a little time will try this , to be no fancy , but it 's furer than the Covenant with the Sun and the Moon , how brings the Spirit them up to this Assurance ? 1. Ordinarily before he brings them up to be Assured , that the Lord hath made with me a Covenant , he takes down the natural assurance like one that hath to build upon an old Foundation , and he finds it rotten , and thinks it best to take it down to the bottom , before he build a new Foundation ; so that readily , in the beginning of the Spirits working , a person can give no account of the Spirits working , neither what he hath done in the old Foundation , nor the new ; ask you your case , you can readily give no account , yet dare not build on the old Foundation , and ye dare not say , ye have a new Work ; this is very frequenly in the way of the Spirits bringing the Soul to , The Lord hath made with me a Covenant ; they can neither build on the old ground , nor dare they say , they have a new ground ; this hath ordinarily a tendency to the clearing of an interest , wherever ye find a person like Rebecca , having Twins strugling within her , they know not what to say , they are so confused , the Spirit hath taken away the old ground , and for any thing that is known , the Spirit hath not laid the new Foundation ; That case looks like to be the beginning , to come to that day in the week , that thou wilt say , The Lord hath made with me an everlasting Covenant ; That is the first Part , whereby the Spirit leads to the clearning an interest in a personal Covenant . 2ly . Where the Spirit is leading , to the clearing an interest in a personal Covenant with God , ordinarily the Spirit prompts to Duty , and assists all diligence ; we are not to expect it with raptures of Joy , and Consolation , and delight in God , many a time like the Syrian leper , that was sent to the King of Israel , I thought he would have come out , and called on his God , and laid his hand on the place : We think , except we get such elevation of peace and joy in prayer , we can never have peace ; no , we must not limit the Lord , if he take that way , it 's well ; but the ordinar way is , he will help at prayer , and excite to delight in him ; at another time he withdraws himself , and makes the Desertion thy burden ; the complaint of his absence , may be as sweet a mark as his presence ; the heart that will complain of his Absence , may prove an interest , as well as his Presence . Now when he hath pulled down the old rotten Wall , and not possibly brought the new above ground , but he assists in Prayer , in believing , in Repentance , in mortification of lusts , then he is about to bring thee to say , the Lord hath made with me a Covenant , it 's near the break of the day , it 's not far from the dawning ; he that hath helped thee to Diligence , is not far from bringing thy Consolation , even tho' it seem to be the darkest time of the night ; yet if the Spirit be helping at Duty , and taking a lift of thy Case , the day is near the breaking with thee . But Thirdly , the Spirit guides to this assurance , by giving true Marks , that God hath made a Covenant with him . And here I shall enquire , what are the sure Marks , by which one may try , if God hath made the Covenant particularly with them ; I have made the Covenant with him , and have Vowed and Promised , and Subscribed with my hand , and have lifted up my hand , but how shall I know if he hath made a Covenant with me ? The business is not so difficult to know , if thou be diligent , and be not an Hypocrite , and playing the cheat in thy Religion , but conforming thy heart to this Gospel , and wrestling with all the Non-Conformities of thy heart ; I have searched the Judgement of many , how to come to reciprocal Marks , how to know if he hath made a Covenant with us : Antinomians have disput the Question so exactly , and Objected so strongly , about our wanting these Marks , that they put Divines to so many Restrictions and Limitations that it 's difficult to give a reciprocal Mark , on which a Christian may rest , if he hath made a Covenant with him . I will offer you three things , on which I lay the greatest weight my self . 1. That Mark that Mr. Baxter hath often come over , a habitual preferring of Christs Interests , to the interests of the Flesh , that is indeed a great Mark that God hath made a Covenant with thee , when Christs Interests are habitually preferred to all the Interests of the flesh .

To clear this Mark , ye would notice three things , 1. When God enters in a Covenant with a person , they take up Sin as an Enemy , they hate it as an Enemy , they have entered in a League with the contrary Party , they take up Sin , especially presumptuous sin as an Enemy , and accordingly they deal with it ; they hate it , they eschew the company that may bring Temptations to it , for they have entered in a League with its greatest Enemy , even with Christ : shortly after Paul is a Convert , he is at , O wretched man that I am , who shall deliver me from this body of Death ? He was angry at the very being of sin , and could not suffer the smell of it ; what ever the Sin be , not only presumptuous and gross Sins , and neglects of Duty , if thou has entered in a Covenant with God , thou has broken the Covenant with death and hell , and if thou has no kindness looking to that Art , thou has great ground to say , the Lord has made a Covenant with me , they take up sin as an Enemy , and deal with it so . 2ly . In reference to this , the Soul goes unitedly against it as an Enemy , the understanding is at , I should leave such a Sin , the Conscience is at , I will leave such a Sin , the Will and Affections are at , Depart from me all ye workers of iniquity , for I have keeped the Commandments of my God ; they turn it out of doors , if there be a taking it up as an Enemy , and dealing with it so , and the Understanding , Will , Conscience , and affections , uniting against it as an Enemy , thou may be sure to say , the Lord hath made with me a Covenant ; the Bargain must be driven by both Parties ; but if thou be grown secure , and neglects Duty , and goes out against sin as a friend , and has not taken it up as a Enemy , and dealt with it so , thou may say , I have made a Covenant with the Lord , but thou cannot say , the Lord hath made with me an everlasting Covenant .

Secondly , These that have made a personal Covenant with him , and he with them , they have a second Mark , they follow the design of the Covenant , which is Holiness , 2 Cor. 7.1 . Having these promises , dearly beloved , let us cleanse our selves from all filthiness of the Flesh and Spirit , perfecting Holiness in the fear of the Lord . Now , he that hath entered in Covenant with God , and would have a sure Mark from his Holiness , should look to these two , 1. He is to look to the Holiness of his heart and conversation ; if he say , I am holy in my Desires , and holy in my Delights , I have a holy Joy , and a holy Peace , and has not a holy Walk , and looks not like a savourie Christian in his conversation , that person cannot readily say , the Lord hath made with me a Covenant : he may have made a Covenant with God , but he cannot say , God hath made a Covenant with me . Besides 2ly . Not only must Holiness be in the conversation , and in the heart , but he is careful to prefer the design of the Covenant , to all other things ; if the Lord should give thee the Offer that he gave to Solomon at Gibeon , Ask of me , says he , Riches , or Honour , and many things he named , and I will give it to thee , he preferred Wisdom to them all : So he that is in covenant with God , would prefer Holiness to any thing that God could offer . It 's remarkable , Psal. 119.111 . Thy testimonies have I chosen , as an heretage for ever , for they are the rejoycing of my heart . Mark how he came by that , I have chosen , what choosed he ? I have chosen thy testimonies , that is a general word , it 's no I have chosen thy Promises , but I have chosen thy Testimonies , taking in the Commands . Mark 3ly . For what he choosed them , I have chosen thy Testimonies for my heretage ; Mark , 4ly . The reason why he choosed them , I have chosen thy testimonies , for they are the rejoycing of my heart ; importing , whatever I meet with , I get no true joy from it , therefore I have chosen the testimonies , for my heretage for ever , for they are the rejoycing of my heart ; I can get nothing that rejoyces my heart , but allennerly thy Testimonies , therefore I have chosen them ; that is the second Mark , whereby ye may try , if God hath made the Covenant with you , if ye have come to take up sin as an Enemy , and deal with it so , and if ye have taken Holiness , not only in heart and conversation , but ye have chosen it as your Heretage , because it rejoyces the heart .

Thirdly , ye may know if he hath made this Covenant with you , by his accomplishment of the Covenant to you ; if he hath begun to fulfil the covenant , he hath certainly made the covenant with you ; Experience is a notable ratification of the Promise ; O but it is a sweet proof of the truth of the Promise . he that believeth hath a witness within him , that Christ is the Son of God ; he hath the Spirit within him , and none can send the Spirit , but the Son of God : take a view of the Promises , and sort them , that ye may go to such a Promise , when ye are under challenges , under deadness and desertion , and mark them ; it 's a dreadful thing when all the Bible is alike to us , and when we have not some passages of the Bible that we may say of them , these are may Scriptures . Now if he hath been pleased to acccomplish the Promise , thou may say , he hath made with me a Covenant . It will fall in afterward , when I speak of the several passages in this Verse , by what Rules we shall try , if the things that we meet with in our Spirit , be the accomplishment of the Promise ; Observe your case , and compare it with the Promise , many have no skill to do this , they take the Promises in Grosse , they observe not absolute and conditional Promises , they compare not their case with the Promise , therefore none is so confident , to say , God hath made with me a Covenant . I say to you , go home , and say to your hearts , the word that Ahab said to Micajah , How often shall I adjure thee , that thou tell me nothing but the truth ? Go and charge your Heart and Conscience , with see thou tell me nothing but the truth ; if these Marks do not agree to thee , whatever thou say of making a Covenant with God , thou may go home after all these Sermons , and say , I have made a Covenant with God , but I dety thee to say , God hath made a Covenant with me .

SERMON XXIII . 2 Samuel 23.5 .

WHen first I entered on this Verse , I proposed four things to be considered . First , the Nature of Davids security , it 's a Covenant . 2ly . The Parties Transacting in this Covenant , the Lord and me , of these two I have spoken all the things that I judge necessary to be spoken , in a multitude of Sermons : The other two Branches of the Verse , which are the most natural , remain to be handled ; the first whereof are , the Properties of this Covenant , there are three of them mentioned in the Verse , it 's everlasting , it 's ordered in all things , and sure ; Where , by the way in the general , ye would notice two things . First . That these three Properties , are marks of Distinction , betwixt the Covenant of Works , and the Covenant of Grace ; it was neither Everlasting , nor ordered in all things , in any way suitable to mans Salvation , nor was it sure ; so that from these three Properties , we can prove , That the Covenant God made with David , it was a Covenant of Grace , and not the old Covenant of Works . 2ly . Ye would notice , that such as would have peace from the Covenant , they must study and be acquaint with the Properties of it , it 's no sufficient ground for David at death to say , the Lord hath made with me a Covenant , unless it be an everlasting Covenant , and well ordered , and sure ; these who are ignorant of the Properties of the Covenant , can never have the sweetness and consolation that the Covenant affords . Therefore without further , I will begin and handle this day , the first Property that is here mentioned of this Covenant , it 's an everlasting Covenant ; it 's true , the main thing I design , is , to handle the order of the Blessings of the Covenant ; and here , before I can come at that I am to handle , there are two textual Doubts necessary to be cleared . 1. How is the Covenant said to be everlasting ? 2ly . Whether this be a peculiar Property of the Covenant of Grace , not belonging to the Covenant of Works ?

Quest. First . In what sense the Covenant of Grace is said to be everlasting ?

Answ. For opening this , take notice , that a thing is said to be everlasting in a two-fold sense . 1. That is said to be everlasting , that is never to end , though it had a beginning ; So ye find it , Psal. 24. Lift up your heads , ye everlasting doors , that is meant of the heart and Soul of man , which though it had a beginning , yet it 's to endure for ever ; so Everlasting , and a proper Eternity , are not one thing , it will take two Everlastings to make one Eternity , from everlasting to everlasting thou art God , mark there , an Eternity takes two Everlastings . 2. A thing is said to be Everlasting , when it hath a proper Eternity ; So Isaiah 9.6 . Christ is called wonderful , counsellor , the mighty God , the everlasting Father , the Prince of peace ; now , Everlasting is to be taken in the second sense , it 's an eternal Covenant , not only is it never to end , and is everlasting , but it 's from everlasting ; however it was Transacted in time with man , yet it was Transacted with Christ from all Eternity , and it 's as antient as the Covenant of Redemption ; so ye see in what sense it 's called an everlasting Covenant , that is an eternal Covenant , from Eternity to Eternity .

Quest. 2. Whether is this a peculiar Priviledge of the Covenant of Grace , that it 's everlasting ? The reason of this Difficulty is . 1. The Covenant of Works is older in Time , for it was made with man in a state of integrity . 2ly The covenant of Works , is first in the order of nature , for the covenant of Grace being made with lapsed man , it supposes the covenant of Works to be broken . 3ly . It 's supposed by many great Schollars , that if Adam had not broken the covenant of Works , he had been everlastingly in Paradise , and would have continued in pleasure without death ; so the covenant of Works in the nature of it , was an everlasting covenant , and consequently , this is no peculiar priviledge of the Covenant of Grace .

Answ. For Answer to the Question , however the Covenant of Works , was treated with man in time , and though it be in the order of nature , prior to the covenant of Grace , yet in the counsel of God , the covenant of Grace is before the covenant of Works ; the reason of it is , that which famous Doctor Twisse lays , as a Principle ; that a rational Agent intends first the end , and then the midses ; as a man going to War , intends first the end , and then the midses ; the covenant of Grace being the great end , in making the covenant of Works , that by it he might make way for the end , the covenant of Grace ; the covenant of Grace is first in his purpose , in regard it 's the great end of the covenant of Works , and he intended the end before the midses . 2ly . Whatever the covenant of Works should have been , is a Question of which the Scripture is silent : yet the covenant of Works , if Adam had not broken it , would have been everlasting , but being broken , it 's laid aside ; so that it 's far from being everlasting , in regard of duration , that it 's supposed that man stood but few hours , and it was broken , and he was lyable to the Penalty ; so the covenant of Grace is not only everlasting , but the only everlasting Covenant . So having cleared , that this Covenant is everlasting , I will take only this Note , and handle it this day .

Doctrine , That the Covenant with Believers is an everlasting Covenant ; so ye find it frequently called in Scripture , Isaiah 55.3 . Incline your ear , and come unto me , hear and your soul shall live , and I will make an everlasting Covenant with you , even the sure mercies of David . So Ezekiel 16.60 . Nevertheless . I will remember my Covenant with thee , in the days of thy youth , and I will establish unto thee an everlasting Covenant . It is frequently called an everlasting Covenant in Scripture ; I shall not need to insist to prove , so well a known Truth , but to take way to the Doctrinal Part , I would Doctrinally enquire into two things .

First , In what respects the Covenant of Grace is an everlasting Covenant . 2ly . I would enquire into the Grounds , why the Lord in his making a Covenant , would not have it a Tack , for a lease of years , but an absolute Gift , and an everlasting one .

Quest. First , in what respects it is an everlasting Covenant ?

Answer . For clearing of this , I desire ye may notice these two generals . 1. It 's an everlasting Covenant , in regard of Duration , it 's from Eternity to Eternity ; it 's remarkable , Psal. 103.17 . The mercy of the Lord is from everlasting to everlasting , upon them that fear him ; it 's as antient as God , and will endure as long as God , for all his Decrees and Purposes are everlasting , and eternal , and an Eternity , hath no beginning nor end ; this Covenant was treated with the Mediator from all eternity , and will endure with him to all eternity . But 2ly . Take notice of this in the general , that when God transacted the Covenant with man , he intended not to set him a Tack or Lease , with reserves , but he intended to make an absolute irrevocable Gift ; therefore it 's exprest in the New Testament , not by way of Tack , having a number of Clauses in it , but by way of Testament , it 's the Gift of a Testator , ratified by his death , and none can revock his Will , no , he cannot revock it himself ; so that in effect , it 's not a Tack or a Lease made of Pardon , or Peace , or a Heaven , in the Covenant , with many reserves , but it 's an absolute Gift , like the Gift in the Testament , that cannot be revocked by any , no by him that made it ; which will appear if ye notice three things .

First . Take notice , that when God transacted the Covenant himself , and his Son , he in a manner , bound up his own hands , from ever revocking the Gifts contained in the Covenant ; if once he give them , then he cannot revock them , Psal. 89. If his children forsake my Law , and walk not in my judgements , if they break my statutes , and keep not my commandments , then will I visit their transgressions with the rod , and their iniquity with stripes : nevertheless , my loving kindness will I not utterly take from him , nor suffer my faithfulness to fail , my covenant will I not break , nor alter the thing that is gone out of my lips ; Mark there , he binds up his own hands , he hath made the Gift so absolute , that though he be provocked , he will not break ; it 's not like a Tack , made betwixt a Lands-lord and a Tennent , that if the Lands lord be forefaulted , the Tack will fall ; he hath past from all these Articles and Clauses , and bound up his own hands , that if my children offend , I will correct them with the rod of men , but my Covenant I will not break . 2ly . I deny not , but there are conditions in the Covenant , but the man that gets the Gift , cannot fall in the condition , the Covenant cannot fail on that score . Why ? As the conditions required , so it is also promised ; God hath not left it to the freedom of mans will , to repent or not to repent , to believe or not to believe , but he hath secured it in the Covenant , as a Master setting a Tack to a Tennent , should bind him to such a Farm , and in the mean time , obliged himself to give him as much as to pay him ; if there be a faily there , it must be on God's part , and not on theirs . 3ly . For securing the condition , take notice , that there are in the Covenant clauses of Pardon , nay , not only so , but on supposition that a Believer should fail in the condition , his failing makes not the Covenant to be altered , the Covenant remains firm ; no change in the Elect , can alter the Covenant ; indeed , a change in God would do it , which were impossible , but though we believe not , yet be abides faithful : and here comes the Covenant to be secured , to be everlasting , that there are Promises of the condition , and there is more , there is pardon of failings in the condition ; the case is , as in a Marriage-covenant every failing looses not the Marriage , it may have an influence on an interruption , on the Marriage-fellowship , but not on the Marriage knot ; the case is so in this Covenant , it 's almost impossible for a Believer , to fail in the condition , except God fail in his Promise , which is altogether impossible ; and though there were a failie in the conditions yet it breaks not the Covenant , it stands firm , notwithstanding of their unbelief , this is no Antinomian Doctrine , but it 's solid , and well grounded upon Protestant Principles against Papists and Arminians .

Having premised these two Generals , I will offer four things , that will evidence the Covenant to be everlasting .

First . It 's everlasting , in regard of the Foundation , and ground on which it stands , there are three principle grounds , on which the Covenant stands . 1. It 's founded on the decree of God's Election , his eternal purpose of glorifying the Elect , whom he hath chosen ; so that it is collateral with the Election , and there can never be a change in that , except he alter his Decree first , and then the Covenant ; if once he take a person in Covenant , before he cast him out of the Covenant again , he must of an Elect , make him a Reprobat . 2ly . The Covenant is founded on his love , with an everlasting love have I loved thee , therefore wich loving kindness will I draw thee . 3ly . The covenant of Grace is founded upon the Covenant of Redemption , the Father hath Transacted with the Son from all eternity , and that cannot be altered then , and far less now , after the Son hath performed all his part of the Transaction , what he had engaged to in the Covenant of Redemption , it could never be altered , and far less now after the death and Passion of Christ , and consequently , the Covenant of Grace and Redemption , must stand and fall together , so it cannot chuse but be an everlasting Covenant . 2ly . It 's an everlasting Covenant , in regard it 's one and the same , without the least change in all ages , from the beginning to the end , there is not one Article of it at all altered , since the day it was published in Paradice to Adam , nor will be altered , till the last man that will be born in the World ; there is nothing more reeling , than the case of a Believer , sometimes they are left under Challenges for guiltiness , sometimes they are abhorring themselves in dust and ashes , sometimes they have peace , and sometimes they have terrour ; there is nothing more reeling , than Providences are ; God is sometimes smiling , sometimes correcting , but in the midst of all these reelings , the Covenant remains the same ; there is not the least jot or syllable of it , that comes to be altered ; as it was published in Adams days , when he published it in the Garden , it 's continued until now and will continue until the last man that shall be born upon the Earth ; and whatever reelings be in Providence , the Covenant is always the same ; even as it is with the Sun , since the day it was made , it is still the same , there hath been many Winter and Summer days , many Showres and Blinks , yet the Sun hath not losed one hour of its Course , in its rising and setting , that it did at the beginning ; nor is it an hair breadth diminished of its light , for all the light he hath given , nor is he weary with running his course , but he comes forth in the morning as a Bridegroom , and as a strong man that rejoyces to run a race : So the Covenant , amidst all the Providences , and diversities of changes , it 's still the same , and will be so , until the last man that shall be born upon the earth . 3ly . It 's called everlasting , in regard all the fundamental priviledges of the Covenant , are everlasting ; effectual calling being once gotten , it remains ; the gifts and calling of God , are without repentance ; there is the pardon of sin in the Covenant , and that once being had , can never again be called in question , Jer. 31.34 . I will forgive their iniquity , and I will remember their sin no more , I will blot out their iniquities for my names sake ; Mark there , I will blot out their iniquities , and if once they be blotted out , I will remember them no more ; if I once pardon Debt , I will not again remember it ; therefore he is said , to cast our iniquities in the bottom of the sea , and I will cast them behind my back , and I will bury their sins ; Importing as much , as if once one get pardon of sin , it 's everlasting , and it 's that which he will never revock , nor keep up a quarrel for the sin he hath pardoned . Nay more , the Covenant becomes everlasting , in that it remains even in death , the Covenant remains with our dust in the Grave ; it 's very remarkable , when Christ tells his Disciples of Lazarus death , he tells them , our friend Lazarus sleeps , he says not , he that was our friend , but he that is our friend ; the Covenant remains with our dust in the Grave ; all the tyes among men , they are loosed by death ; the Woman is freed from the Law of her Husband , and they remain no longer Husband and Wife ; the Relation betwixt Husband and Wife , betwixt Parents and Children , and kinsmen , they are all made for time , and time lays them in the Grave ; it is not so in this everlasting Covenant , it remains even in death , and never parts with us , until it possess us in an everlasting Crown ; so all the fundamental priviledges are everlasting , it 's everlasting union , it 's everlasting pardon , and everlasting peace , and the Covenant is never fulfilled , until it possess us in a Crown . 4ly It 's everlasting , in regard the Parties covenanting are everlasting , not only hath this holden true , considering the principal Parties , the Father and Christ , but even Believers and their Seed , they are both everlasting , and every particular Member that is taken in Covenant , is an everlasting Party in this Covenant ; it may be , some of them , thirty years , or thirty two years , will open their Grave , and they must ly down in it , but even there , they cease not to be Parties in the Covenant : it 's remarkable , Mat. 22. I am the God of Abraham , Isaac , and Jacob , God is not the God of the dead , but of the living ; from which he proves the Resurrection , the meaning of that place is , Abraham , Isaac and Jacob are living , or else the Covenant could not be everlasting , Abraham is living in regard of his Soul , his Body is living in regard of the Resurrection at the great day , for the Covenant is made with his Dust ; however it were hard to find his Dust , yet he is considered as a living Party in the Covenant , yea , even his Flesh is an everlasting Party in the Covenant , although it be dispersed into Dust , and the Fowls and wild Beasts carry it away , yet says Job , with these eyes , and no other for me , shall I see God . This proves the Party to be everlasting , every Believer is an everlasting Party in the Covenant ; so that taking either the Grounds on which the Covenant stands , the Decree of Election , and Love , and the covenant of Redemption ; or considering the constantness of the Covenant , amidst all the changes of Providence , and the case of Believers , like the Sun , that is the same Winter and Summer , or considering the fundamental priviledges of the Covenant , all of wich are everlasting ; it 's everlasting Election on which it 's founded , and everlasting Calling , everlasting Pardon , and an everlasting Heaven ; but the Parties are also everlasting . not only in regard of their Head , but Abraham is a Party in the Covenant , and God is his God , which is the Sum of the covenant after Abrahams dust can scarce be found in the Grave .

I will speak a word to the second thing that I proposed , the grounds why the Lord would have this covenant , to be an everlasting covenant . ( 1. ) In the contrivement and drawing up of the covenant of Grace , the Lord designs the exaltation of his Grace , and that was to the praise of the glory of his Grace , as the Apostle words it in the Ephesians ; now if there be never so great things promised , he hath promised , I will take away the heart of stone , and give you an heart of flesh ; but had the ease been the next day , that he had said , I will take away the heart of flesh , and give you an heart of stone , what would that have signified for the exalting of his grace ? Had he been one day giving an heart of flesh , and another day taken it away , wherein would his Grace have been exalted by sinners , unless it had been by , I will give you an heart of flesh , and I will never take away your effectual calling ? Had there been no more to debase Grace , but the changeableness of it , it had been enough ; therefore God would have his Covenant everlasting . and herein he would have a distinction betwixt the Covenant that was made of Grace , and that which stood on the free will of man ; the principal ground on which the Covenant of Works tood ; was Free will , and in that state he had Free Grace , yet it depended on his Will ; but herein is Grace exalted , in that he cannot alter his Covenant , no , therein lyes the exaltation of Grace , and the difference betwixt the Covenant standing on the Free will of man , though perfect , and the Covenant founded on Grace and Christ , that the one is everlasting , and the other endured but for a few hours ; so that it is to the praise and glory of his Grace , and the exalting it above all his other Attributes , that he hath made this Covenant an everlasting Covenant ; it 's not that he is payed for it on these Terms , it 's not from merit , nor purchase , that he hath fulfilled this Covenant , but meerly to the praise of the glory of his grace in Christ Jesus , that the Covenant is made so everlasting , that though God ( to speak with reverence ) and man encline to alter it , they cannot after it . ( 2ly . ) The Lord made it thus everlasting , that Believers might have strong consolation ; it 's remarkable , the allowance of joy in the Covnenant , it 's full joy , These things have I spoken unto you , that your joy may be fuil ; they are bidden rejoyce evermore , and rejoyce always , and no wonder we be bidden rejoyce , when there is full joy allowed in the Covenant ; nay , there is not only consolation , but strong consolation , Heb. 6.18 . God hath confirmed it by two immutable things in which it is impossible for God to lye , that they might have strong consolation , who have fled for refuge , to the hope set before us ; and the truth is , it 's a Principle of Arminians , they tell , a Believer may have Grace to day , and they may have the Devil to morrow ; they may be effectually called to day , and a Child of the Devil to morrew ; it houghs all consolation , if they were in never so sweet a temper to day , they cannot tell but they may be a Child of the Devil to morrow , and what peace and comfort would there be , if the Covenant were not everlasting ? So when we have searched all the grounds , why God would have this Covenant everlasting , they are summed up in this , in exalting the Grace of his Son , and affording strong consolation to them that have taken themselves to the Covenant . So ye see the Covenant is everlasting , not by way of Tack for so many years , but it is an absolute Gift , and the Father hath not only , not put in reserves into it , but he hath absolutely bound up his hand , and confirmed it by two immutable things , wherein it is impossible for him to alter , which is his Oath , and the blood of his Son ; so that now it stands on such Terms , as ( to speak with reverence of the Majesty of God ) it 's impossible for him to alter it .

SERMON XXIV . 2 Samuel 23. Vers. 5.

IT is a sweet Observation , that some have made on that word Everlasting , as it 's applyed to the Covenant , taking everlasting for a proper Eternity ; it 's a peculiar Attribute of God , agreeable neither to Angels nor Men , and yet God hath given this Attribute to the Covenant , it 's an eternal Covenant ; God puts in a Letter of his own Name in Abrahams name , He puts in the Letter Jehovah , he was first called Abram , and then puts in this Letter , and calls him Abraham , He puts in a Letter of his own Name Elohi , in Jacobs name he was first called Jacob , and then he calls him Israel ; but in the Covenant , He puts in one of his own essential Attributes , and that is Eternal ; and this could neither be said of Angels , nor of Abraham , nor Jacob , it could be said of none of them , that they were Eternal , but the Covenant is an eternal covenant , it 's from everlasting to everlasting , and this hath a considerable weight into it . I followed in what respects the covenant was everlasting , and why God would have it everlasting , He intended to exalt his Grace , and give strong consolation to his Elect. I will now follow the practical improvement of it , in two Uses , and in clearing of three Questions , which I conceive , will abridge the things necessar , in this Property of the covenant , that it is everlasting .

Vse 1. First , Is it an everlasting covenant , it serves for Instruction , in these six or seven particulars . 1. Then there is a great Mystery in the Covenant , of all things that Divines and Philosophers write of , it 's the most difficult thing , to take up Eternity , they write many things about Eternity , that they cannot explain , as when thye write of the nature of it , they say , that it is tota simul & perfecta possessic , they say it is a duration , and altogether a duration , and we cannot conceive of that ; they say , it 's without beginning , and we cannot comprchend a thing that is without beginning , let our imaginations run back millions of millions , we cannot comprehend it ; when one falls upon the thoughts of Eternity , he is like a man wading a deep water , he that is fardest in , it soonest over the head , and herein Scholars are drowned , the reason is , a finit thing cannot comprehend an infinit , more nor a Cockle-shell can comprehend the Sea ; so , that which is Eternal , is a mystery , and the Covenant is Eternal , and consequently is a mystery ; it 's an eternal Covenant , it began in Eternity , and will continue unto Eternity ; so then it 's a great deep , take not only the Truths of it , God and Man in one Person , a Virgin , and yet bearing a Son , and many such things ; or take the practice of it : I many times have pitied Ranters , but I have not thought it strange , that they take the greatest Mysteries of the Covenant , for fancies ; a Believer may try , where natural mens Diabolick conjectures lyes , for the Covenant is a great Mystery , God manifested in the flesh , and no wonder , all natural men stand and demur , and at length rant , and resolve to hazard on the things that are seen , and cast at the Covenant , for it 's a great Mystery . 2ly . If the Covenant be everlasting and eternal , it informs us , who was the Author and Contriver of it , and of whom we hold all the privileges of it ; it was very remarkable , when the Disciples asked Christ , if they should pay tribute to Cesar ? Says Christ , shew me a penny , whose image and superscription is this , says he ? They say , Cesars , give unto Cesar the things that be Cesars , and to Christ the things that be Christs : So that Eternity is nopart of our Image , any thing the property whereof is eternal , hath no part of our Image or superscription , for we are but of yesterday , and we know not what will be to morrow ; and any thing that is eternal , we have no influence on it ; and if the Covenant be properly Eternal , as evident it is , then all the Glory of contriving , and Ordering , and the pureness of it , we have no influence on them , for we are but Thieves , If either we steal or reset any thing that is eternal , we came but yesterday out of our mothers womb , and to morrow we must return to the Dust , and be laid in the Grave . 3ly . It informs us , if the Covenant be eternal and Everlasting , that as we were not the Authors of it , so we were not the procurers of it , for it was before we had a beeing , it was when we were nothing , and there is none of us will question , but in Eternity we were nothing , and when we were nothing , what could we contribute , or merit , or put chase from God ? For all the tenor of the Covenant , if it be everlasting , speaks out love in God , and Grace in God , but it cannot speak out any thing in us , except we could procure something , when we were nothing ; now we are to be informed of it , if it be everlasting , it 's a Mystery , it hath not our Image and Superscription , we were not the Authors of it , and we did nothing to procure it , unless we should suppose , that we could merit , when we were nothing . 4ly . If the Covenant be everlasting , it informs of the great Obligation , that we have to the Mediator of the Covenant ; the truth is , we might have had a quarred with him , he acting in our room , though he had drawn it in never so excellent terms , if he had not made it sicker , we would have thought him like a Work-man , that set the Nail in a right place , but did not roove it , and make it sicker , excellently is the Covenant drawn , but if he had forgotten to roove the Nail , and make it sicker , that if we repent , we shall be pardoned ; if we believe , we should be saved ? These are easie terms , but if it were so drawn , that we were in a state of Grace the day , and out of it to morrow , we should be pardoned the day , and might be damned to morrow , we might have had some quarrel against him , that stood in our room , that the Covenant , though it were free and gracious , yet it were not sicker and rooved ; but so excellently was it rooved and ordered , that among the rest of the properties of it , it 's everlasting . There is a very great obligation to the Mediator , that when he had modelled , and ordered the Covenant , with the greatest freedom and fulness of Grace , he rooved the nail , and made the Covenant , on t these Terms everlasting ; when he had obtained of his Father , all the Terms of the Covenant , he would have in that in it , that it 's everlasting , and that these Terms should never be altered again . 5ly . It informs us , on what grounds the perseverance of the Saints stands ; we say , it 's not our skill to guide Grace , we say not that it 's from the nature of Grace , but we build it especially upon the perpetuity of the Covenant , the Covenant is an everlasting Covenant , the Mediator hath so ordered this Covenant , that if once we be in Covenant , we can never be out of it ; and he hath rooved the nail so , that Satan can never draw it , with all his Hammers and Instruments that he can bring , thereon stands the perseverance of the Saints ; that is the thing that can never fail them , if once they be married , they are ever married , and if once they be in Covenant , they are always in Covenant , for it 's an everlasting Covenant ; But add 6ly . If the Covenant be thus everlasting , see from it , the difference betwixt the mercies of the Covenant of Grace , and the mercies of the Covenant of nature ; I confess there are some things in the Covenant of nature , that they may say of them that there is such a Covenant properly , the Ordinances of the Sun and Moon , the Rain falling on the just and the unjust , the shining of the Sun and Moon persevere ; but these natural things , how changeable are they ? We have health to day , and may be sick to morrow ; there are few , but in a little ye will scarcely know their faces to be what they were : there is a moth in their body , and a thief in their strenght : many time our humours are like our beauties , we lose the things we love ; we find our Relations dissolve , the Friends we hd are dead , the Enemies we had , and the things of time , like a Wheel , are constantly reeling and turning about ; and there is nothing , but a few months produces another face than it had : but it 's not so with these mercies of David in the Covenant , they are everlasting , it 's not so with our Election our effectual calling , our union with Christ ; it 's not so with any fundamental priviledge of the Covenant ; ye that are constantly complaining , and finding the reelings of the World , learn like a Child that is weaned from the Pape , it 's not that the Mother intends to hunger the Child , but that she would have it feeding on stronger Meat ; the reason why so many are complaining of the bitterness of the things of time , and the changes of them , their health , their strength , and their friends , are not what they were ; it 's not that ye should want them , but we would have you seek them in the Covenant , and the sure mercies of David ; there is a considerable difference betwixt them , and the things of Time , for who ever builds on the things of Time , they are drawing their waters out of the Gutters , and not out of the Spring , but these are founded on an everlasting Covenant . 7ly . If the Covenant be everlasting , then it informs us of the Wisdom and Skill of the guide of them , that make choice of the Covenant ; there is hardly Wisdom in the choice of other things , they will not last , variable and changeable Humours , and variable and changeable Things , that every day fade ; they are no Fanaricks , that take them to the Covenant , the mercies of the Covenant are great mercies ; for though they were small , yet they are everlasting , and better long little , than soon nothing ; and there is nothing in Time everlasting , but like a Waster , they soon spend and waste ; thy heart , thy sense , thy Flesh will fail thee , thy Reason will turn to Melancholly , and thy young Ones will look on thee , as one that hath scarce the exercise of Reason ; all these things will reel to and fro in the World , and we must expect that it will be so ; but this everlasting Covenant is as the Sun , it will ay rise at its appointed hours , and go to at them , and there will be no stop of its Course , it s not Fanaticism , to go on the surest Grounds , that ever men followed , that take them to this Covenant , and resolve to hang both their ill and their good on it , that is the first use of the Point .

Vse 2. The second Use of the Point is this Covenant , an everlasting Covenant , then Christian , labour to improve it as an everlasting Covenant ; make use of this Property of the Covenant , that it is everlasting . And there I will offer you five Cases , that truly take in the most part of the exercise of Believers , all of which come to have some answer , in this Property of the Covenant , that it 's everlasting . 1. It comes to be an ordinar case , and the improvement of the everlastingness of the Covenant , it is a good answer to it , I say , it comes to be an ordinar case , I am guilty , I cannot feed on the Covenant , for I know the thing of my self , that no other knows ; this Property of the Covenant , takes aways this challenge , if God had made this Covenant so , as he made the Covenant of Works , in the day thou eats , thou shalt surely die , this Covenant is broken , but the Mediator contrived it to be everlasthing , which would never have been everlasting , if ay when we were guilty , the Covenant should be altered ; no , under all the challenges that thou has , if ever thou was in Covenant , and hath the Marks that were given the last Sabbath Day , of God's making the Covenant with thee , there thou must continue in the Covenant , or thou must scrape out of the Covenant , everlasting Covenant ; no , this Property of the Covenant , when I come to the last verse , and there shew you , how you shall answer your Challenges , ye will hear that guiltiness does not cast out of the Covenant , for if that were , it were not everlasting , 2ly . There is a second case , wherein it is to be improven , and it is very frequent , I am a poor crossed Body , and scarce have Bread , and either I am not in the Covenant , or he hath broken it . But I say also , that this is answered in this , that it 's everlasting ; I like a word of Master Dicksons , he says , it 's ordinar for persons that treat with God in the Covenant , they conform the Covenant to their case , but they will not conform their case to the Covenant ; suppose there should be never so many crosses in thy case , yet thou art to rule thy case by the Covenant , and not to bring the Covenant to thy case ; it 's ordinar for thee , to tell thy neighbour , either I am not in Covenant with him , or else it 's broken betwixt God and me ; but suppose thou should go to thy bed supperless , and the next morrow have a greater cross , and knows not what to get to thy Breakfast , thou art to bring thy case to the Covenant , but bring not the Covenant to thy case . Abraham when he is to offer up Isaac on mount Moriah , in a burnt sacrifice , no body that would have met him , but they would have said , God hath broken the Covenant with him , In thy seed shall all the Nations of the Earther be blessed ; Abraham knew well , that out of the ashes of Isaac , God would fullfil his Promise , he reduces the ashes of Isaac to the Covenant , reduce ay thy case to the Covenant , but bring not the Covenant to thy case . 3ly . There may be another great improvement of it , and it 's this , I am frequently challenged and deserted , it 's not poverty and sickness that I complain of , but of challenges and desertions , and I am undoubtedly out of Covenant , it is not everlasting to me , for I am challenged and deserted . The Husband may go from home , and bide long away , and come home angry , but that looses not the marriage ty , the marriage union remains ; neither does his absence , nor his quarrels , prove the marriage to be loosed , the Covenant , the marriage Oath remains firm ; it 's a sore matter , that when we come under any exercise , we can never understand where we are , until our exercise comes to fundamental doubtings ; it 's a sweet complaint , my Husband is long away , and he is come home , but without a challenge to me , but it 's a fore matter to come home with , he hath declared himself not to be my Husband , and he hath put me out of Doors , and he will give me no allurement , but he calls me a Whore . So that under all these variety of Dispensations , this property of the everlastingness of the Covenant , may be well improven ; I am guilty , if thou take that , as putting thee out off the Covenant , thou may put out that word , everlasting Covenant out of the Bible ; some are crossed and deserted , but the perpetuity and everlastingness of the Covenant , runs like the Sun , and keeps its course in a direct line , in Winter as well as in Summer . 4ly . Some are troubled with this , what ever my case be , I think I will not persevers ; but thou art mistaken , thou knows not the Tenor of the Covenant , it 's everlasting , all thy Experiences , and all the Elevations of Spirit thou hast had , and all the things thou hast had , that thou thinks looks like blinks with Jesus ; there is no wedding , but thou may be an Aduterer , or an Idolater , but the Covenant secures all ; it 's true , the fundamental priviledgs secures thee as to them , but it secures thee not from very gross sins , but that which secures all , is founded on the Decrees of God , and the Covenant of Redemption , it 's impossible for him to lie , and to be unfaithful , and to deny himself , therefore the Covenant stands sirm , if thou be at , I know not what to do , if Tryal or Popery come , I will deny him ; but if thou be in Covenant , the Covenant is everlasting , and not only the Devil and his Angels , cannot cast thee out of Covenant , but to speak it with reverence , God hath made it everlasting and unalterable for Himself . 5. There is a fifth Difficulty that many ly under , some may say , I am near Death , I find my self hanging over the Grave , I find these Legs , and this Back , and this Head , things that will not long subsist , I must go to the place , where there is no mention of the Covenant , no speaking of his loving kindness : but thou art mistaken , it 's not like the Covenant betwixt Husband and Wife , if the one of them die , they may take another ; the case not so , if the Worms should destroy this Body , and the Birds should fly away with a bit of thy Body , that is left above the Ground , the Covenant is with that bit , it 's the Fathers pleasure , that I should lose nothing , that I should not lose a Nail of a Toe , for the Covenant remains with thy dust , for it is an everlasting Covenant ; I think our ignorance of the Covenant , is the great ground of the most part of our trouble , if we understood it , and the Properties of it , we might have a more hopeful , and cheerful life , in our walking with Jesus , than we have . I would here clear two or three Questions , and but name them . 1. Readily some may say , this day is very sweet to hear , that Christ hath rooved the nail so , as it cannot be drawn again , if once we be in Covenant , we will never be out of it again , and the Father hath bound up his own hands as it were , that it 's impossible for him to do otherwise , therefore some may obejct .

Question 1. Can this Covenant be everlasting , for of all the changeable Providences that ever we saw , persons that are in Covenant meets with , they are crossed , challenged , deserted , and rejoycing one day , and in the dust the next day , ye will scarcely find them in one Frame ?

Answer . I like the Observation well , that a certain Divine hath , on the eighty ninth Psalm , If his Children forsake my Law , then I will visit their sins with rods , but my loving kindness will I not utterly take from him , my Covenant will I not break ; I have sworn that I will not lie unto David , his seed shall endure for ever , and his Throne as the Sun before me , it shall be established as the Moon for ever ; why are these two put in , the Sun and the Moon ? Ye shall never observe a change of the Sun , it 's any alike great , but the Moon Astronomers write of it , will have fourteen or fifteen several Forms , in one Month ; it hath every night almost a new Form , and they give names to every several Form ; but the meaning is this , it 's as much as the Covenant that I sware to David , shall be as unchangeable a thing as the Sun , and yet shall be as changeable at the Moon , that returns ay when it 's full Moon , it shall be changeable and unchangeable ; these that come in Covenant with him , may say , as to all Fundamental Priviledges , it is as the Sun , and as to the things built on these Foundations , it 's as the Moon , as to the variety of cases , it will be as the Moon , that will have twelve several Forms in one Month , and yet be unchangeable as the Sun ; and ye must not conclude , that ye are not in Covenant , and that it 's no everlasting , your peace , joy , liberty in Duties , and Covenant clearing , may be as the Moon , and your Covenant case may be as the Sun . 2ly . All the changes that falls out in thy Lot in time , that are like the Moon , they at length terminat in these Fundamental Priviledges ; it 's remarkable , that for all the changes that the Moon hath , once in a Month it 's full Moon , it 's true , it will not bide long at that ; they that are in Covenant , all their changes , long at length terminat in their Fundamental Priviledges , which is a remarkable thing , their peace , their joy , is not Fundamental , yet it shall be as the Moon , all the Alterations in the Covenant , they are at length Terminat in the Foundation .

Question . Secondly , it may be Objected against this everlastingess of the Covenant , is not this a Doctrine , tending to security and prophanity , to say , one is in Covenant , and never out of it , doth not this lay a God to Secruity , do we not sing folks asleep , that readily comes to produce old experiences , and are now taken and carried away with Scotlands back-slidings , and to tell them , it 's an everlasting Covenant , and it 's impossible to alter , lays not this a God to Security ?

Answer . I will close all this comfortable Truth , by telling you these three things . 1. The Secure and Prophane , it 's almost , and more nor suspicious , they are not in Covenant ; if one be Secure and Prophane , they may do as I have sometimes told you in preaching , like a man coming by an Apple-tree , and he claughts a Branch of the Apple-tree , and lays it up in his Coffer , and thinks that he will have Apples of it , but it wants the Root , and it will neither have Leaves nor Apples ; some say , that they have gotten a Promise , I am afraid , that they have but a riven Branch from the Root ; if ye be fallen Secure , prophane , and negligent , and yet are telling your neighbours , I have gotten a Promise long since , ye have gotten a Branch , and that ye have claught off the Root , and it 's without the Root , and will neither bear Flourishes nor Apples . 2. This Doctrine tends not to security , nor prophanity , in regard all that are in this Everlasting Covenant , they receive Influences , that keeps them from security and prophanity ; I will not say , but they may have their Winters , David had it for a year , it was a year after he went in to Bathsheba , and murthered Vriah , before the Prophet comes to him . The Spouse is made to sing , The winter is over and past , the Summer is come , the time of the springing of herbs is come ; the Spring must come if thou be in Covenant with him , therefore it opens no door for Security or Prophanity , for they that are in Covenant with him , it 's impossible for them to continue in Security , I will put my fear in their hearts , and they shall not depart from me . 3ly . This Doctrine hath no tendency to Security , for ordinarily , these that are in Covenant , if they will not be awakened by the Word , the Lord will awaken them by the Rod ; I have told you , that Christ hath three Posts , he sends after Believers , there is his Word , and his Rod , and if none of these two will prevail , he will send his Spirit , and that will prevail ; they that are in Covenant , cannot get leave to live in Security and Prophanity ; if the Word will not waken them , the Rod shall do it ; and if neither of these two do it , the Spirit shall do it ; so , if any shall say , I am secure , and am living in Security , thou may go and dash thy head against a stone , but this Covenant is Everlasting , and it cannot be altered , we shall be judged by it , in the day of our appearing .

SERMON XXV . 2 Samuel 23. Verse 5.

IN the right up-taking of the Covenant , we must not only search into the Nature of it , but into the Properties of it , three whereof are expressed in this verse , it 's everlasting , it 's ordered in all things , and it 's sure . The first of these I spoke to the last day , that it was Everlasting , and have shewed you many things about it , Doctrinally and Practically .

I come to the second Property , Ordered in all things , this , though ye do not at first see through it , yet ye may see it afterward ; having a great deal of Marrow into it , and it 's a very material Property of the Covenant ; the Word in the Hebrew Vehalma , Mentanus renders it , dispositum in omnibus . Junius renders it , ordinatum in omnibus . The Septuagints , or the seventy Interpreters , Translate it by a Word borrowed from a General Marshal in an Army , putting all his Forces in a Military Order ; it 's well ordered , as a well Marshalled Army , wherein every one is in their proper posture ; and so is the Covenant ordered , the meaning is , every thing in the Covenant , is fitly disposed , or appointed , or ordered . And for clearing of it , ye must take notice , that the intention of the Spirit of God , in speaking by David that it 's fitly ordered , is not only to shew , that there is an excellent method , and sorting of all the parts of the Covenant , but that it is excellently sorted and ordered , in order to the great end , for which the Covenant was made , to advance the Glory of God , and the Salvation of the Elect , which are the two great ends , for which it 's made , and herein it differs from the Covenant of Works , for though it 's not denyed , but it be well ordered , and fitted , yet it neither contributes so much , nor was it so conducible , to exalt God , and bring the Elect to Glory , as the Covenant of Grace is ; which I might let you see in many particulars , it was well ordered in a way suitable to that Dispensation , but not in all things , in a way tending to exalt God , and the salvation of the Elect , as the Covenant of Grace is ; to be brief , this is a very special property of the Covenant of Grace , and a distinguishing one from the Covenant of Works , that it 's ordered in all things , not abstractly , but in order , and in reference to the end , which is to exalt God , and to promote the salvation of the Elect. So this property of the Covenant is considerable , as it 's an everlasting Covenant , so it 's Marshelled , and Ordered , and disposed as an Army , in an excellent posture for a Victory . This being the meaning of it , I will make two Observations , and follow them in several following Sermons ; the first of them I will but name , but shall God willing , dwell on the second .

The first is this , that such as would have consolation from the Covenant , must observe the order and method , and disposal of the contents of the Covenant . 2ly . I will take this , that the Covenant is excellently and singularly ordered , in all things relating to the exalting of the Father , and the Mediator , and the salvation of the Elect.

Doctrine first , Such as would have peace , as David had at his death from the Covenant , are to consider the order of the Covenant ; so doth David here , when he is rejoycing , among his last acts , from the Covenant that God had made with him ; he considered it as a Covenant ordered in all things , these that take not up the right order of the Covenant , and the method of it , can never have sweetness , nor peace , nor consolation from the Covenant .

For confirming and clearing this to you , I desire ye may take notice of these three things . 1. God who is the God of Order , and not of confusion , ( for so the Scripture calls Him ) he is very exact in observing of Order ; Observe him in natural Things , in the Work of Creation , what an excellent Order he keeped , first to make Light , then to make other things , and then bring in Man when all things were Ordered for him : There is an excellent Order in his Providences , the Ordinance of the Sun and Moon , and all the Stars have an Order , by a Decree appointed them ; it 's true , there will appear confusion in his Providences , but they are but like the black and white Threeds in a Web , or like the discordant Strings of an Instrument of Musick , they all move to make the Instrument play , or like the Wheels of a Knock , though some of them move against other , yet they all tend to make the Knock strike when the hour comes ; so all his Providences , tend to the end he hath Decreed ; he hath appointed Order in his Church , Let all things be done decently , and in Order ; they that are for confusion , are not for God , for God he is the God of Order , and not of confusion ; it 's true , Papists and Prelats would build on this , a multitude of humane Inventions ; but Order is best keeped in the Church , when it 's according to the Scriptures , God is the God of Order , and Parity among Church-officers hath no tendency to confusion ; for Christ would never have established a Parity among his Apostles , if he had thought it confusion : To be brief , God is the God of Order , and both in the Government of the World , and of the Church , he hath appointed an Order , and hath said , Mark them that walk disorderly ; and they who are overturners of Scriptural Order , they become enemies to the God of Order , who hath not appointed his Church , to be like a Babel , or a mass of confusion ; but He hath appointed Order , and all things to be done decently in it . 2ly . Take notice of this , that especially he hath appointed an Order in the Covenant ; to make no order in the Covenant , and observe none , is to make Christ the Minister of Sin ; take for Instance , there are some Promises in the Covenant , I will blot out your iniquities , though they were as scarlet , I will make them white as wool , they shall be forgotten , and shall be no more remembered ; and I will cast them behind my back , and such like ; now , if one should take these Promises , and not observe the order of the Covenant , they make Christ the Minister of Sin ; there cannot be a greater afront put upon him , than to think that he hath done any thing to encourage Sin , no honest man will take it well , to say to him , thou art an encourager of the wicked ; take some Promises of the Covenant , and let him go to them , and say , I have gotten a Promise , but they observe not the Order of the Covenant ; Shall we sin , that grace may abound , says Paul ? God forbid . Now he that will take a promise of pardon , and feed on it , and rely on it , and not observe the Order of the Covenant , he makes Christ the Minister of Sin , and Grace the occasion and encourager of it . 3ly . There can be no true peace , except ye observe the Order of the Covenant , in regard the Spirit , who is the Author of peace , makes it according to the method of the Covenant ; it 's true , Sathan and our own hearts , will influence a kind of peace , but ordinarily they violat the Order of the Covenant , their peace comes not in according to the method of the covenant ; when the Spirit gives peace , he is the Spirit of Promise ; when he comes and comforts , He shall take of mine , saith he , and shew it you , that is , he shall take of my Peace , and my Righteousness , and give it to you ; the Spirit in influencing Peace , keeps the Order of the Covenant ; where ever there is peace , and the Order of the Covenant not keeped , it is suspected to be either a Peace of our own making , or a Peace that the strong man that keeps the House gives ; for when the strong man keeps the House , all is at peace ; therefore , there can be no true peace from the Spirit , except we observe the Order of the Covenant , which the Spirit of Promise keeps ; so this is an unquestion able Truth , Christ would be the Minister of Sin , and Grace would be the occasion of Sin , and there would be no true peace , and God would not be the God of Order , but of confusion , except we observe the Order of the Covenant .

Vse 1. I would apply this a little for two Uses , and so go forward . The first Use is , to reprove them that lay claim to peace from the Covenant , but observe not the Order of the Covenant ; I have gotten a Promise that he will blot out my iniquity , and what needs me to fear ? But that Peace is not from the Spirit , when it comes not in according to the Order of the Covenant ; take a single Promise , and no more in the Covenant , and thou shall make God the God of confusion , and not of Order , and Christ the Minister of sin , and the Spirit to speak peace , not according to the Order of the Covenant ; who ever they be , that will build on a particular Promise , and not observe the Order of the Covenant , can have no sure Peace from it ; who are they then , that will plead the Covenant , and not observe the Order of the Covenant ?

I will evidence this to you in five or six particulars . 1. When one pleads a Promise in the Covenant , and hath no good , nor well grounded Interest in the Covenant , that is against the Order of the Covenant ; the Covenant must first be ours , and then we may plead the Promises of it ; we come to plead the Farm of a Field that is not ours , and that we have not payed for ; when we plead the Promises in the Covenant , and hath no Interest in the Mediator of the Covenant , we plead the Juncture , when we have not married the man ; before we can have a right to the Apple , we must have a right to the Apple-tree . I will be thy God , before I give thee peace , or give thee pardon . This is the great substance and marrow of the Covenant , they that cannot say that God is their God , and yet will take a promise of pardon , and of peace , they over-turn the Order of the Covenant ; readily many come and plead the Promises , and God may meet them with , what hast thou to do to take my Covenant in thy mouth ? Is the Covenant thine ? Is the Mediator thine ? Thou but breaks thy Neighbours Orchard , to go and take a Promise , and not in the Order of the Covenant ; thou but steals it , and runs away with it , like a man that will break his Neighbours Orchard , and take away the Apples that grows on his Neighbours Tree ; the Mediator is not thine , the Tree where the Apples grow is not thine , thou may take promises , but thou over-turns the Order of the Covenant , if thou take a Promise , and not marry the Promise-maker . 3ly . They over-turn the Order of the Covenant , who plead the Promises of the Covenant , but they forget the Commands of it ; the Covenant is made up of Promises and Commands ; the Commands are indeed fewer , they are indeed not so exactly prest , as in the Covenant of Works ; now he that will plead a Promise , and go to it as his own , and tell his Neighbour , I have gotten a Promise , and in the mean time slights the Command , he overturns the Order of the Covenant ; if ever peace come in by a Promise , it must come in by a way suiting the Order of the Covenant . 3ly . They over-turn the Order of the Covenant , that plead the conditional promises of the Covenant , and have never prest the absolute Promises ; the conditional promises , are promises of peace , and joy , and pardon , and communion with God indeed ; but as ye shall hear , the absolute promises , I will take away the heart of stone , and give thee a heart of flesh , must be accomplished before the promise of pardon ; the Lord hath promised pardon , but he hath promised it only to the penitent ; he that prays for pardon , and hath not repented , he tempts God , and God must overturn the Order of the Covenant , if he give pardon before Repentance ; the absolute Promises must be fulfilled before the conditional : and he that will say , I have gotten peace , and pardon , or fellowship and communion with God , and yet hath never been effectually called , never knew what Faith and Repentance was , or the taking away a heart of stone , and giving a heart of flesh was ; what ever Promises he talk of , he hath overturned the Order of the Covenant , the first and absolute Promises , must be fulfilled before the conditional : So who ever says , give me peace , pardon , and communion the day in the Church , and yet hath never had the accomplishment of the absolute Promises , he tempts God to overturn the Order of the Covenant . 4ly . They overturn the Order of the Covenant , that would plead some Promises of the Covenant , and neglect others ; the Order of the Covenant is , to whom one Promise is fulfilled , all Promises , though not in the same degree , are also to be fulfilled ; there are several will plead , Lord , forgive me my sin , give me pardon , but the promises of Sanctification , the promises of Influences for Holiness , in the Life and Conversation , the Promises of cleansing , they plead not these : They that go ordinarly to Christ for Justification , and forget Him for Wisdom and Sanctification , they indeed seek the Promises , but they would have him overturn the Order of the Covenant , and the Lord is peremptory , in keeping the Order of the Covenant , and he will not break it ; for if he brake it , he would overturn the whole contrivance of Grace ; which we do when we plead the Promises , and forget the Commands . 5ly . They overturn the Order of the Covenant , who , though they mind the Duties of the Covenant , yet they mind not all the commanded Duties in the Covenant ; there is some Idol they would spare , that readily the Covenant binds him most against ; it 's true , when we enter in a personal Covenant with God , we bind against every Corruption , but especially our Idols ; yet it 's strange , that the thing that we incline especially to spare , is that which we are most bound to wrestle against ; if it be Pride , Carnality , Earthly-mindedness , Sensuality , Lasciviousness , that which in a personal Covenant , we are most bound to wrestle against , is the thing we are most prone to spare , and he that does so , overturns the Order of the Covenant ; the thing that thou does , when thou art entered in a personal Covenant with God , if thou spare thy Idols , if God spare thee , he will overturn the Order of the Covenant . 6ly , and lastly . They overturn the Order of the Covenant , who would have in the beginning , and when they lay the foundation of a Work , the thing that God hath promised them , at the putting on of the Capestone : I have known several precious to God , that have concluded a work of Effectual Calling not to be real ; Why ? Say they , I have not that peace , and that joy in Believing , that I ought to have ; but thou may believe twenty years , before thou have joy in Believing . There is peace in Believing , but not in the first laying of the Foundation of the Work , nor is there joy in Believing , ay when we would be at it ; no , we overturn the Order of the Covenant , if we do this ; and the Truth is , as ye shall hear , the great reason why we have so little sweetness from the Covenant , we observe not the Order and Method of the Covenant , we might have a great deal of sweetness from the Promises that we want , and we might draw out of these Breasts of Consolation , refreshing Milk , if we knew the Order of the Covenant .

Vse 2. I will close this Observation , with saying three things about it . 1. I exhort thee to get an Interest in the Covenant , and then to plead it ; Marry the man , and then plead the Contract . I prophesie to you all that are not effectually called , and all that are not united to Christ in the Covenant , all that I have said , or that I am to say from the Covenant , or all that ye can plead from it , shall never be to your advantage ; there are great and precious Promises in the Covenant , I will blot out your iniquities , and remember them no more , I will cast them behind my back , and cast them in the bottom of the Sea ; none of them all are to you , if ye nave not married the Man . 2. Consider , if ye would follow the Covenant orderly , consider seriously , what a ridiculous thing it were , if a Sinner should go to that Promise , though your iniquities were red like crimson , I will make them like wool , though they were as scarlet , I will make them white as snow : If ye should not observe the Order of the Covenant , and not observe what is required before ye get that fin pardoned ; might not all Whoremongers , and Adulterers , and Murderers , and Blasphemers , and Sabbath-breakers , come and say , O here is a Promise , I will blot out your Iniquities , and will remember them no more , and sprinkle clean water upon you , if they should not observe the Order of the Covenant ; and by the way , take good heed , how ye bring in a promise , if ye keep not the Order of the promise , ye have no right to the promise . Antinomians tell us , we may preach to Sinners reeking in sin , and bid them believe , immediatly after the act of committing the Sin , and tell them , though your Iniquities were as Scarlet , they shall be white as Snow , they observe not the Order of the Covenant . 3. I would have you in Order to this , that ye may observe the Order of the Covenant , know , how the Covenant is ordered , what is the Order and Method in which God hath casten the Covenant , since we can never get Benefit from the Covenant , except we observe the Order of it ? If we plead one Promise , and forget as necessary an one , if we plead pardon , and have not repented , if we plead peace , and are not effectually called ; it 's true , there are promises of peace and pardon , but they are not pleaded according to the Order of the Covenant , and this leads me to the second Observation .

Doct. That in order to the Glory of God , and the Peace and Salvation of Believers , God hath appointed an Order in the Covenant to be observed , and we must observe it . He hath appointed an Order , and an excellent Method in it , for it proceeds from the God of Order , and it 's treated by the Mediator of the Covenant , the right Order of the Covenant , is one of the sweetest Encouragements that Believers have ; and I will let you see , that of all the Ingredients in the Covenant affording Consolation , the Order of the Covenant is one of the sweetest .

To break then in upon it , there are two things I must premise , and shall only name to make way to the rest . 1. Take notice , that a Covenant may be said to be Ordered two ways . 1. When all the parts of it are rightly Disposed and Ordered . 2. When all the parts of it , are rightly Ordered and Disposed , with a reference to the end ; the first is called an Abstract Order , the second a Relative Order ; in handling this Order of the Covenant , I will first consider the Order of it Abstractly , and let you see , that all the Promises are rightly Ordered ; Secondly , that all the Commands are rightly Ordered . 2. I will consider it with a reference to the End ; There are two great Ends in the Covenant , the Exalting of Christ , and the bringing the Elect to Glory ; and here I will let you see , that both the Promises and Commands , are excellently Ordered , in reference to Christs Honour , and Believers peace , and their Heaven . 2. I intend to let you see , of what Importance it is , for a Christian in his way to Glory , to observe the Order of the Covenant ; for it 's a deep contrivance of Grace , there cannot be a greater Delusion , for a person to say , I have gotten peace and pardon , and neither the promise of peace nor pardon hath come in according to the Order of the Covenant ; if it hath come in not according to this Order , it 's but a peace that Satan or thy own heart hath given thee .

SERMON XXVI . 2 Samuel 23.5 .

AMong other Meditations that David had , when he was a dying , concerning the Covenant , he remembred the Order of it ; had it been a Covenant that had not been everlasting and sure , or had he fed on it , without observing the Order of it , it would not have afforded peace ; but among other things , he put in this , Ordered in all things and sure , the Lord hath made a Covenant with me , ordered in all things and sure . I proposed two Observations from this , First , that such as would have peace and sweetness from the Covenant , they must observe the Order of it , take a single part of the Covenant , without its Harmony and Order , it might have been a God to Security , but it could not afford peace . I entered upon the second Observation , that God had appointed an excellent Order in the Covenant , I will not Criticise on the various descriptions of Order , what it is : we have many Disputs with the Patrons of Ceremonies , that say , that we have no Order , about , the Definition of Order ; some define it bo be a convenient placing of means and midses , that relate unto an end one after another ; but I will not insist in enquiring into the nature of it . I proposed to enquire , First , into the absolute Order of the Covenant ; Secondly , into the relative Order ; the Order of it in reference to the two great Ends. in exalting of Christ , and the saving of the Elect. In the absolute Order , I proposed , 1. To speak of the Order of the Promises , and then of the Order of the Commands . 1. To the Order of the Promises , a Truth very necessar to be observed , by all those who have the Promises for their Charter , and that have all their Hope founded in them : many have written long Discourses of the Order of the Promises , which now I will not dwell on . I shall reduce all that I shall say , that is necessary for you to observe in your Practice , in reference to the Order of the Promises , to these three Heads . 1. I would have you consider , the Order of the Matter of the Promise . 2. The Order observed in the timeing of this Matter . 3. The Order observed in the Dispensing of the Promise ; the Spirit of God hath appointed an excellent Order in the Promises , in reference to all these three , and Christians would observe this Order .

First , there is an Order observed in the matter of the Promises , 1. There are some Promises absolute , and some conditional ; God hath made some Promises , if we were never so wicked , if never so drowned in nature , if never so carnal and sold under sin , yet the Promises take us in : there are other promises he hath made , that we must be Gracious , Believers , Mourners , before we can hope for the accomplishment of them ; it could not be expected in reason , I will take away the heart of stone , providing the he have it not ; but he could say , I will give you a heart of flesh , if ye have it not : So there are some promises absolute , and some conditional , they but tempt God , if they go to him with a conditional Promise , and want the Condition ; but they may go to Him with an absolute Promise , a Truth very necessar to be observed , we may go to him in prayer for pardon , for peace and communion , and press him with his promises peremptorly , while in the mean time , he might overturn the Order of his Covenant , if he grant it ; that he cannot do , for the Covenant is the result of his eternal Decree , and it 's ordered by Christ , and is infinitly for our advantge , and for thee and me , to overturn that Order , were great presumption , we may go to him and say , Lord , give me Repentance , give me Faith , and take away the heart of stone , for they are absolutely promised ; but we cannot go to him for peace , pardon and communion , and glory , so peremptorly , except we have the condition : So the order is necessary to be observed , some are absolute , and we may absolutely plead them , and some are Conditional , and may only be pleaded when have the condition , which is necessary to be observed ; when some complains , Lord , I have no joy , and comes away wanting it , no thou art a fool , thou has not gotten pardon . and how can thou have peace and joy . 2. Another thing to be observed in the matter of it , there are some things he hath promised presently , and some things are only promised for the future ; there are several things promised for the present . I will take away the heart of stone , and will be as the dew for influences of holiness , but the perfection of holiness , is only promised for the future . So if we go to God and press him with perfect Mortification , pertect Love , perfect Holiness that is in the Covenant but it 's not promised now . but it is to be expected afterward ; so if we observe the method of the Covenant , we must observe , what is to be given now , and what is to be given in Heaven ; for the one , we must exercise Faith , and for the other , we must exercise Hope . So if you shall go and press him with the promise of perfect delight , perfect peace , perfect joy , if he give thee the hope of it , he answers thy prayer , for the promises of the Covenant bears , the one to be perfected now , and the other to be perfected hereafter . ( 3. ) In the matter of the promise observe , there are some things promised absolutely , and there are some things promised , but there is a reserve in Gods heart ; as for example , there is Adoption , Effectual Calling , Sanctification , if thou be a Believer , there is pardon and a Heaven ; there are also temporal things promised , such as health , deliverance in trouble ; now in the matter of the Promise , God is a Supream Lord , he hath reserved a latitude to himself , that he will either give health or sickness , he will either give deliverance , or not give deliverance , what signifies the Promise then ? Yes , very much , for he doeth not prove untrue to his promise , even in temporal things , but better than his promise , if a man should promise to his neigbour an hundred weight of Lead , if he give him an hundred weight of Gold , ye would not say , that that man had broken his promise , but was better than his promise ; if he give a sanctified improvement of the promise , the promise is not broken , but the Promise● maker is better than his promise ; So we may go to him , and peremptorly say , Lord take away this ill heart , and if he taken it away , we may say , Lord , give me pardon , give me peace , joy , and assurance ; but we cannot say , Lord , give me health and prosperity ; the reason is , in the order of the Covenant , there is a liberty of exchange left to the Lord in temporal things , that he may give the thing , or a better thing ; but he hath not left a liberty of exchange in spiritual and eternal things : for to speak with reverence , he would not be true to his promise then ; if one would come and say , Lord , give me peace , if he answer not , but give him health , he would not be so good as his promise . ( 4. ) In the order of the matter of the promise , take notice , there are some things promised , that God hath promised in the Covenant , but he hath not promised to give with these things , the discovery of them ; he may give the thing , and he may hide it when it is given ; he may be true to his promise , and accomplish the thing promised , and yet the person be like the man that sought his Hat , when it was on his Head ; it is one thing , to give the thing promised , and another thing to give the discovery of it ; there may be some saying , fails his word evermore ? hath he forgotten to be gracious ? but our eyes may be darkned , and we cannot see the accomplishment of the promise ; some may say , O! he hath not made out his promise to me , for I have not that peace , that joy , that assurance , these influences , that he promised ; but thou may have these , and the promises may be accomplished , and thou not see them So in the order of the promises , in reference to the matter of them , we are to take notice of all these four . ( 5. ) Take notice , that the promises in the matter of them , are so ordered , that like work-men about one work , one of them works to anothers hand , one promise makes way for the accomplishment of another ; as for example , the promise of influences , I will be as dew to Israel , makes way for that promise , and he shall grow as the Lillie , and cast forth his roots as Lebanon , Hos. 14.5 . Every one of the promises , especially the sirst promises , makes way for the second ; so , if God give repentance , the person may certainly argue , that he will get pardon ; if he give faith , he will certainly get communion with Jesus ; if he take away the heart of stone , he will sprinkle them with clean water ; if he call them , he will certainly justifie them ; and if he justifie them , he will glorifie them ; for whom he calls , them he justifies , and whom he justifies , them he also glorifies .

But 2. Another thing to be remarked , in reference to the order of the promises , and that is the order of the timing of them ; O but he was wife that drew this Covenant , and had excellent skill of ordering all the Articles of it : There are four things remarkable , in the order of the timing of the promises of the Covenant . 1. There are some promises Divines call Legal promises , there are other promises they call Evangelick promises ; the Legal promises go before the Evangelick , Joh. 16. When the Spirit shall come , he convinces first of sin , that is a Legal work , and then he convinces of righteousness , that is an Evangelick work ; this order of the Covenant of promises , relating to a Law-work , they go before the promises , relating to a Gospel-work ; in the ordinary way of his working , he kills , that he may make alive , he hath torn , that he may heal , hesmites , that he may bind up , Hos. 6. These who are observing the order of the Covenant , and the promises of it , must expect them in this method , that the Spirit shall first convince of sin , and then of righteousness ; some are convinced of righteousness , and they talkk of Christ and his righteousness , before they be convinced of Christ and his righteousness , before they be convinced of sin , but they are overturning the order of the Covenant . 2. There is this remarkable in the order , of the timing of the promises , the promises that relate to a gracious frame ; a person can never come to be in a gracious frame , before he be in a gracious estate , no , that is impossible , a natural man , and one that never had a Law-work , can never come to a gracious frame ; an hypocrite may have flashes , and things that may put on the clothes of a gracious frame , but in the order of the covenant , we must first be in a gracious estate , before we be in a gracious frame ; all the Communion-days , and all the rods that a natural man comes under , and all the expressions of love to Christ that he hath , makes not up a spiritual frame ; Why ? he is not in a spiritual state , and the order of the Covenant must be overturned , if this be . 3. The Lord hath this in the order of the timing of the proises , that there are some promises he will begin early to accomplish to a Christian , and readily will keep them under these promises , the most part of their life ; whereas it will not be these promises that he will keep other Christians under ; as for example , there are some promises of conviction of challenges , of discovering of iniquity , he may bring one under these promises , and effectually call them , and all their life-time keep them under them ; whereas many have these promises accomplished , and lives but short while under them ; the reasons are , in the order of the Covenant , God hath reserved a liberty to himself , the Mediator hath promised to make out all the promises to the Elect , but he hath reserved a liberty , he will keep one feeding on one promise all their life , and will change them to others , the reason is , he reserves a liberty to himself , in dispensing all the promises ; so one may be brought in early , and changed and effectually called , and all their life-time may be kept under the drop of Conviction , whereas others boy I he may let out with a Pin , and bring thee easily to the promises of consolation ; why ? In the order of the Covenant , though he hath secured the main to every Elect , yet the order fo the promise is , that he should have a latitude in it , as Lord , which is not loosed by the obligation of the Covenant . 4. There is this order to be observed , in reference to the timing of them , that the promises of the first graces , which are fundamental and absolutely necessary , they are made out to the Elect , sometime at the third hour , sometime at the sixth , and sometime at the ninth , and sometime at the eleventh , it 's near twelve then , but he hath reserved this liberty in the order of the Covenant , that though thou be an Elect , and shall have all the fundamental priviledges , and all the priviledges built on the foundation , yet some may have them at the third hour , some at the sixth , some at the ninth , and some gets them not until the eleventh ; so , he hath ordered the Covenant , in reference to the timing of the promises so excellently , that yet he remains a Lord , the Marriage-tye that makes him an Husband , deprives him not of being a Lord , and of timeing all the particulars , in reference to believers .

But Thirdly , Consider the Covenant in the manner of dispensing the Promses , and the order is remarkable in this , and here ye would notice these things . 1. In Gods dispensing the Covenant , there is this order in the Promises of it , that the mercies bestowed , are all first given to Christ , and through him they come to be ours ; the Fathers pardon , his Peace , and Communion with him , we come to be blest with all spiritual blessings in heavenly places , through Christ ; the Father has contrived the Covenant so , as they come to us , all through Christ , and it is the more excellent order , that the smell of his purchase , and his intercession is on them ; some move a Question , What is the reason that Christ should be an Intercessor , and should pray for the thing that he bought , and payed for ? They tell , that the Father in the contrivement of the Covenant , he would first have his Jestice satisfied , which is satisfied by his purchase : And secondly , he would have his grace glorified , which is by the intercession of a Supplicant , now when any thing comes the Covenant-way to a Believer , through Christ it comes , so as the price is considered that he gave for it , and that 's a fruit of Gods Justice , and then the intercession is considered , so that there are in the Covenant Mercies , but it smells of the Fathers Justice , and of his Mercy , and of the Sons Purchare and Intercession ; ye never get an Act of Communion , nor an answer I Prayer , but it hath the stamp on it , both of Christs Purchase and Intercession . 2. In the dispensing of the promises of the Covenant , there is this order in the manner of dispensing them , that God dispenses them to Believers according to their capacity ; readily he doeth with them , as with the Corn , or the tender Plants , if he should open the Windows of Heaven , and let out Rain as a Deluge , it would drown all the Corn and the tender Plants ; but he makes drops fall here and there , and now and then , that the Corn and the tender Plants may spring up and grow ; the promises are ordered so , as they are full , but we have no Vessels to contain the Oyl : It 's remarkable , there are two great Apostles in the New Testament , Peter and Paul ; Peter is brought up to mount Tabor ; Paul ; is caught up to the third Heaven ; the Lord hath recorded these instances , to see how we would carry , if we had an Heaven upon Earth ; Paul sees Christ transfigured , and Moses and Elias with him , and how carries he ? Master ( saith he ) let us build here three tabernacles , one for thee , and one for Moses , and one for Elias ; the Text says , he wist not what he said ; Paul he is ravished up to the third Heaven , and he knows not whether in the body , or out of the body , he heard things unutterable , and what follows , a messenger of Satan was sent , lest I should be puft up with abundance of revelation . The order of the Covenant is so contrived , as the bleslings of it , they shall not come one as a full deluge , as they did upon Peter and Paul , that descended on Mount Hermon . 3. In the matter of dispensing the promises of the Covenant , he hath wisely provided it so , that the Covenant-blessings shall be rather suited to our necessity , than to our appetite ; there are two things that the Father considers in the blessings of the Covenant , and they are , our need , and our appetite ; as a Physician that hath a Patient in a Fever , but he is roaving , he considers neither what is best for his need , nor for his appetite ; had we been at the contrivement of the Covenant , we would have put in nothing but peace , pardon , and prosperity ; these are nothing but roavings of Children in a Fever ; but he hath put in among the promises , the cross , nay , the correcting with the rods of men ; why hath he put in this ? Though it agree not to our appetite , yet it agrees to our necessity ; sometimes a desertion , and sometimes a prosperous condition , may be wholsome for us ; therefore he hath appointed all the blessings of the Covenant to come through Christ , so he hath ordered them in a way , rather suiting our necessity than our appetite ; which is necessary to be observed , when we lay our hands or our loyns , and we tell , there is a Covenant of such promises , and I have neither peace nor joy , thou may have the thing that suits thy need , and be refused of the thing that suits thy appetite : so , if ye consider all these , ye shall find the promises are all well ordered , they are much better ordered that we would have carved them out , if we had been at the contriving of them ; if we had been trysted with abundance of revelations , we would have been puft up ; if we had been on Mount Tabor , we would have roaved ; so , the Covenant is far better ordered , than if it had consisted of eminent raptures of love , and transcendent ravishings of joy .

Quest. But here is a difficulty , may some say , are there not many contraries in the Covenant , as for example , find we not mercy and justice in it ? find we not Christ killed ? find we not many Law-works and Evangelick ? find we not plentiful promises , and dark providences ? and can that be a well ordered Covenant ?

Ans. To confirm that the Covenant is well ordered , I would have you notice two or three distinctions , that are most necessary to be observed by a Believer , and to be eyed in this deep of the ordering of the Covenant . 1. Distinguish betwixt the beginning of Christs accomplishing a promise , and the end of it , ye would not think the beginning a piece of the same Web with last , ordinarily when he begins to accomplish a promise , ye would think it a threatning , there is hardly any that looks on it , but they would think it like Abraham's going to Mount Moriah with his Son Isaac , with Wood and Fire to offer him up in a Sacrifice , ye would think that he were to accomplish a threatning , but wait until the end , and ye will see it otherways : the Gold-smith before he dress a Watch , he will take it all down , and then dress it ; this is very necessary to be distinguished , for often at the beginning of the accomplishment of a promise , we are at , I am undone , and at the end , we are at , I had been undone , if I had wanted it ; what ever contrariety appearin he providence , in dispensing promises , yet it 's but the half of his work , stay until the end , and ye shall see the end of the Lord ; he began harshly with Abraham , and with David , and with better than David , with Christ himself , but it ended in this , he set him down at his own right hand , and bade all the Angels worship him . Any of you that he is accomplishing a promise unto , he is killing , that he may make alive , he is tearing and wounding , that he may heal ; he is smiting , that he may bind up ; however ye may go sometimes weeping , bearing your precious seed , yet it will end in rejoycing , bearing your precious sheaves . 2. I would have you distinguished betwixt his dispensing of a promise , and your sense of it ; readily your sense may be directly contrary to the nature o the thing ; O but Sense is an ill judge in the matters of Faith ; I deny not , but Sense will strengthen and confirm Faith , but when it is strengthned in opposition to Faith , it is a great impediment to Faith : I will not believe , except I see , saith Thomas , it was his Sense that was a great impediment to his Faith ; so we are to distinguish betwixt the matter of the work of his dispensing , and our sense of the work , like the vulgar people , we will be of one judgment one day , and another judgment another day ; one day we will cry , Crucifie , crucifie him , and another day cry , Hosanna , Hosanna ; one day we think , there is nothing more real , and another day we think there is nothing but delusion and shall we lay weight on this ? But learn to distinguish● betwixt his dispensing of the promise , and your sense of it . But 2. ye would notice this , if ye would see the excellent order , both of making and contriving of the Covenant , that it 's a Christians duty , ay to bring the providence to the promise , and not the promise to the providence ; we are not to say , O in this dispensation , he is not true to his promise , but we are to bring the providence , and the lot we are under , to the promise ; so Abraham staggered not at the promise , but judged him faithful that had promised ; there is one thing that puts the capestone on the order of the promises , and a lustre on the Cove an t , that it is so full of so great , and precious promises , in reference to the Church of God , it 's true , God hath concealed the time , and the way how he will accomplish these promises ; but believe it , and go home and rejoyce in the hope of it , that all the earth shall be full of the knowledge of God ; Popery , Judaism , and Quakerism , will all fall to the ground ; the time will come , when Holiness shall be written on Horses Bells , when Wars and rumors of Wars shall cease , and men shall beat their swords into plough-shares , and the Lamb shall ly down with the Wolf , and not be afraid ; and there shall be no more War seen in all the nount of God ; ye may say , there is no ground for this ; but the Mediator hath ordered the Covenant , and hath put in it , not only the blessing of Peace and pardon , and Repentance , relating to the like of thee and me , but he hath put in it the Order of the promises , relating to his Kingdom , tho there be no appearances of it , but all things against it ; yet all that are against , are but barking against a wall ; for shall he cry , and shall it not be heard ? shall he speak , and shall it not be done ? No , all the earth shall be full of the knowledge of God ; therefore , ye that have your heart broken , with something of the desolation of the house of God , ye may see those days afar off , with Abraham , and rejoyce , and who can tell , but the Confusions of Europe this day , be the accomplishment of these Promises ? the time is coming , and is hastening , and will be accomplished in due time , and all the earth shall be full of the knowledge of God , as the Seas are full of Water ; and when ye go to him for your pardon , go to him and protest , that ye will not be satisfied , except he will fulfill all his promises to his Church .

SERMON XXVII . 2 Samuel 23.5 .

THE second property of the Covenant of Grace , that it is rightly ordered , I entered on , God who is the God of Order , hath appointed an excellent order in his Covenant ; and it 's necessary for a Believers consolation , to take notice of it ; in handling of it , I proposed to speak to three things , the Order of the promises of the Covenant , the Order of the Commands , the Order of both the Promises and Commands , with reference to an end . I have spoken to the Order of the promises .

I come now in the second place , to speak to the Order of the Commands of the Covenant , and ye will find it of great necessity , for one who would profit by the Covenant ; first , observe the Order of it , there is indeed an excellent Order among the duties of the Covenant ; I cannot run through them all , that practick Divines have written about , I will reduce what I will say of the Order of the Commands , to four heads . ( 1. ) The Covenant hath Ordered Graces and Duties , to be knit together , to make up Obedience to the Covenant ; it 's not Grace only that fulfill ; our part of the Covenant , nor is it Duties only , but is is Graces and Duties knit together ; we are commanded in the Covenant to pray , but to pray in the Spirit , we are commanded to mourn for Sin , but we are commanded also to believe , and repent ; we are commanded to suffer when called to it , but if we give our body to the fire and want charity , it profiteth nothing ; the commanding part of the Covenant , takes in both Grace and Duties ; if a man perform never so many Duties , and want Grace , he fulfills not his part of the Covenant ; Obedience and Duties without Grace , are like a Carcase without a Soul , or a Shell without a Kernel ; and in effect , they signifie nothing , as to our part of the Covenant ; there are some , they think they have the truth of Grace , and are negligent in Duties ; there are others , they multiply Duties , but they make no conscience of the Grace that shojld accompany the Duties ; thou has no kind of order in the Covenant , the Lord hath knit the two gogether , otherways there is no suitable frame to the Covenant at all . 2. The Covenant , in the preceptive and commanding part of it , the first and principal Grace called for , is Faith ; Faith is the special part of the Covenant required on our part , this is his Command , that is the great command in the Covenant of Grace , for it was not commanded in the Covenant of Works , that ye believe in his Son whom he hath sent ; God hath required many things in the Covenant of Grace , but the great thing he hath laid on and commanded , is believing .

There are three or four things , will evidence the truth of this to you . ( 1. ) Ye shall find the great Inquiry he makes , when he Inquires about a persons Estate is , after their Faith , if ye will but take a view both of his Word and of his Works , ye will find the truth of this ; it is evident , that a man desires to know a thing by his inquiring after it ; Joseph when his Brethren came down into Egypt he inquired , Is the old Man of whom you spake alive ? So Joab when he returned from the Battel , David is very inquisitive , is the young man Absalom safe ? Jacob was much on Joseph's spirit , and Absalom was much on David's so in the Covenant of Grace , ordinarily ye will find , when he hath ado with any person , he asks ; canst thou believe , doest thou believe , when he lays on the Cross , it is to try their Faith , 1 Pet. 1.7 . That the tryal of your faith being much more precious than Gold , that perisheth , though it be tryed with fire ; might be found unto praise and honour and glory at the appearing of Jesus Christ ; if he delay an Answer to prayer , it is to try Faith , as he did with the Woman , he called her a Dog , as if she were not in his Commission , but in the end , he faith , O Woman , great is thy faith . ( 2. ) It will be evident , that this is the main thing in the Covenant , in the Order of it , that we should believe , in regard of the great commendation given to it in the Covenant ; it 's remarkable , Heb. 11. When the whole cloud of Witnesses , that covenanted wiht God , are brought in beginning at Abel , and coming down to Abraham and David , the thing especially commended in them is their faith , no question , they had patience and love , but that which the Scripture cryes them most up for is , especially their Faith ; this evidences , that faith the greatest thing in the Covenant on our part , not only is it the thing that Christ makes a special Inquiry after , but it 's the thing of all the Qualifications thou hast , that Christ especially commends . ( 3. ) In regard of the honour put upon it in the work of justification , we are justified by faith alone without the works of the Law , this is a special honour put upon it ; it 's a question among Schollars , why faith only , and not love , is imployed in the work of Justification ? they give this as the reason of it , faith is the meetest for it ; if ye Inquire why the Eye sees and not the Hand ? Why the Hand works , and not the Eye ? The reason is , they are fittest to be Instruments in Seeing and Working ; so faith is fittest to be the Instrument of Justification , for it 's a receiving Grace , it 's called a receiving of Christ in the Scripture . John 1.12 . But as many as received them , to them gave he power to become the sons of God , even to them that believe on his Name ; Now , there is no Grace so fit to be honoured in Justication , where God gives the pardon of sin as a receiving Grace . A second Reason , why Faith is imployed in the work of Justitication , and not Love , because Faith will not wrong Christs honour . Rom. 3.27 . We are told by the Apostle , boasting is excluded , by what Law ? by the law of works ? nay , but by the law of Faith . v. 28. Therefore we conclude , that a man is justified by Faith , without the deeds of the law . Faith excludes boasting and gives all the honour to Christ , if Love or Patience were imployed in the work of Justification , they would plead to more meritorious causes , but Faith is the instrumental cause ; so , no wonder Faith be made the principal condition of the Covenant of Grace , in regard it is so fit to receive from Christ , and it will not wrong Christ in his honour , it will plead for merit , in regard it is only to receive what Christ hath bestowed . But 4. and lastly , Faith it furnishes all other Graces work , every other duty is influenced by Faith , patience , repentance , prayer , and love , are influenced by faith , for faith works by love , every other Grace is actuated by faith , so until we come to believe , we cannot repent , we cannot suffer , we cannot pray ; all these things , like a body without a Soul , will be dead and lifeless things , without this Grace of Faith . Lay all these four together , and ye will see , that in the Order of the commanding part of the Covenant , Believing hath the precedency of all other Graces and Duties ; so in the Order of the commanding part of the Covenant , whatever other Duties God hath commanded , he hath especially commanded Believing , that is to be the first in order of our Obedience , and to have the precedency of all other Graces , which is necessary to be observed , for many think , that they can go about other duties before they believe , and that in a way suitable to the Covenant , but they are altogether mistaken ; for there is nothing acceptable to God without Faith .

Thirdly , In the Order of the commanding part of the Covenant , though Faith be first and principally requiried , yet it 's not only required ; Papists calumniat 〈◊〉 , when they say , we preach , and say , that Faith is only required , it is the only Instrument of Justification , it is by Faith only that we are Justified ; but it 's no faith only , that is the condition of the Covenant of Grace , therefore in the order of the Covenant , the obedience to the whole Law comes in after believing ; such as would observe the order of the Covenant , must be obedient to all the commands of the Covenant ; it 's remarkable , the obedience that the Covenant of Grace requires , hath these three Properties , 1. It must be new obedience , that is to say , obedience from a new heart , and obediedce conform to the tenor of the new Covenant ; the obedience is new , when the principle of it is Love ; it was of old fear , but it hath a new principle , when the end of it is the exalting of Christ , it was of old the exalting of our selves 2. The obedience must be strict obedience , I would recommend to you the excellent discourse , that Master Allan hath wirtten in his Vinditiae pietatis , proving , that the holiness he says of a Christian is strict , ay , no less strict than that of the Covenant of works requires , every Christian must be a Precisian , and must labour to strive and wrestle , and take the Kingdom by violence ; to watch against the least beginnings of sin , and the least incroachments of it on Christ's Honour , or else it 's no Obedience according to the Covenant . 3ly , It must be perpetual Obedience , For if the righteous man fall from his righteousness , all the righteousness that he hath done shall be forgotten ; So the Order of the Covenant runs , that there shall be Graces and Duties , making up our part of the Covenant , and among these Graces and Duties , Faith must have the precedency .

Fourthly , The Order of the commanding part of the Covenant requires , first and principally mortification , and then vivification ; ye will find in the promising part of the Covenant , there are first promises , Ezekiel 36. I will sprinkle clean water upon them , and I will cause them to walk in my statutes : these that set to duties , without Mortification of Lusts , observe not the order of the Covenant ; those that never knew what a work of Mortification of inward Lusts meant , but performs Duties at random , they may perform Duties , but not according to the tenor of the Covenant : they cannot have peace from the Covenant , that observe not the order of it ; now in the preceptive part of the Covenant , though he command all the parts of vivication , yet he commands to begin at Mortification , to cut off the old man of Sin , To cut off the right hand , to pluck out the right eye , that is to say , to mortifie any Lust , that will be as painful to part with , as our right eye or our right hand , if one sew a new profession to an old heart , like new wine put into old bottles , or piece of new cloath to an old garment , it 's never suitable to the Covenant ; so we see the Order of the commands of the Covenant , there must be Graces and Duties joyned together , the principal Grace in the Covenant is Faith , and where a person neglects that , he failw in the principal tenor of the Covenant .

Before I come to speak of the realtive Order of the Covenant , as it relates to the end , I would have you take notice , that not only is there an order in the Promises , and Commands of the Covenant , but the Promises and Commands are excellently forted together , they are sweetly joyned ; take notice of the union betwixt the two , and I will speak to a twofold union betwixt them , 1. Take notice how sweetly they are unite . 2. How strictly they are unite .

First , Take notice how sweetly they ar unite ; for clearing of this , Take notice of three things , 1. The Promises are sweet to the Commands , I find some Divines cast it up , they say , for every Command in the Covenant , there are at least two Promises ; I confess there are some Commands , we may get ten Promises relating to them , but take them at the lowest , there is no Command in the Covenant , but there are two Promises for it ; ye need not go to think where will I get a Promise suited to this Duty ? ye see , that the Promises and the Commands are most sweetly unite together , the Promises is a Bond on God to give strength for the Commands , and readily ye will get two Bonds in the Covenant , for every particular Command . 2. Take notice , how sweetly they are unite in this , that as the Promise influences obedience to the Command , so the Command influences , and evidences an interest in the Promise : the way how to get strength to obey the Command is , to go to the Promise , and the way to know , if the promise be ours is , to try our obedience to the Command ; so like two bearing a Barrow , they work to one anothers hand . 3. The two joyned sweetly together , contribute to keep the heart in an equal frame , the Promise holds out the Reward , and the Command holds out the service , if we had only a Promise , we would presume , and if we had only a command , we would despair ; and the two laid together , they sweetly , not only influence one another for our obedience , but the two joyned together , keeps them in an equal ballance , the promise keeps from despair , and the Command from presumption . So nothing could be sweetlier joyned together , than the promise and the command in the Covenant ; we would not want any of them ; if we could be so foolish , as to wish the Covenant ordered only of promises , it had been no way our interest , it had rather made against us than for us , had we gotten our desire , it had been among the rest of the roavings of our Spirit ; it 's really our interest , that we should be servants , and to know our interest by our obedience ; so hath he ordered the Covenant well , that hath twisted the two sweetly togegher , in a way suitable to our heart , and his Fathers honour .

Secondly , Observe , how strictly they are unite together , observe this in three or four things , and they are to be noticed by all , who would observe the Covenant . 1. Take notice , that if we have a title to the Promise , we are necessarily bound to the Command ; to think that we will accept the promise , and lay by the Command , as to overturn the order of the Covenant , they are so knit together , that as a Woman in Marriage , in her accepting of the Man , she is bound in obedience to him , so when whe accept of the promise , or take it according to the tenor of the Covenant , we presently in that same very act of acceptance , are become bound to the Command ; it implyes a contradiction to say , we have gotten a Promise , when we cast at a Command , when we accept of the promising part , we engage to the preceptive part , the reason is , in the order of the Covenant they cannot be separat , they are so strongly knit together , that he that accepts of the Promises of the Covenant , he binds himself to the Commanding part of the Covenant ; on ghe other hand , if we engage to the commanding part , we have a strong Title to the promising part , the promising part if the Covenant , the greatest and most special Promises of it ; if there be conscience made of the commands of it , he hath a Title to all the promises of it , the reason is , the order of the Covenant , hath joyned the two together so strictly , that if we engage with the Commands , we have a right to the Promises . 2. This strictness of the Union betwixt the two in the Covenant , which is excellently contrived in the order of it , appears in this , that the commanding and promising part of the Covenant , are in all their parts and pendicles , inseparably joyned together ; if we have a right to one Promise , we have a right to all , we cannot obey one command in the Covenant , and cast at another , for that overturns , the order , and strict connexion betwixt the parts of the Covenant : I deny not , but one Promise may be sweeter that another , and we may be better at one duty than at another , we may get more liberty in one duty than another ; but to accept one promise , and cast at another , to accept one duty , and cast at another , overturns the order of the Covenant , and whoever pretends to the Covenant , and thinks he hath a sweetness from it , and casts at one duty in the Covenant , and not at another , He that offends in one , he offends in all , as James says , no , but we may be stronger in one thing , and weaker in another , but a wilfull passing by any duty in the Covenant , and slighting of it , is an evidence thou despises it . 3. The strictness of the order of the Covenant , betwixt the Commands and the Promises , will appear in this , that there is no obedience to the Command can be given , without the Promise , and there is no evidence of a right to the Promise , without the Command ; they are so inseparably knit , that a man could as soon pluck the Sun out of the Frimamen , and stop the course of the Moon , as to obey the Commands , without the Promise , not that I would have you to run away from the duty , but go to the promise with it ; on the other hand , they are so knit together , that it 's high presumption for a man , to lay claim to the Promises , except he give obedience to the Command ; however some may flatter themselves , as the distracted man at Athens , who would go to the Harbor , with Paper and Ink in his hand , and call for all the Ships , and take a List of all the Goods into them , and come away rejoycing , that they are all his ; there are many do so in the Covenant , they take the Promises and count them theirs , but there can be no comfortable evidence of a Title to the promise , if we conscientiously obey not the Command ; the reason of it is , in the order of the Covenant , he that treated and drew the Covenant , in all the contents of it ; so as there is no Title to the promising part , without the commanding part , and no obeying the commanding part without the promising part , so ye see the Order of the Covenant , in reference to the Promisee of the Covenant , and the Commands of it , and the connexion betwixt the Promises and the Commands . I say no more of the absolute Order of the Covenant .

Before I compleat this Discourse of the Order of the Covenant , I would consider the relative Order of it . Order is a right situating of things in order to the end . Now , both the Commands and the Promises , whether ye take them separatly , or jointly in the Covenant , are excellently ordered in reference to the ends of the Covenant . To open this unto you , I will shew you three ends for which the Covenant of Grace is made with Believers , or with the Mediator in their name , and ye will find both the Commands and the Promises excellently ordered , in reference to all the three . ( 1. ) The Covenant of Grace was made to exalt the Father . ( 2. ) It was made to golrifie the Son . ( 3. ) It was made to make the Salvation of the Elect sure and easie . Now in reference to all these three Ends , the Covenant is excellently ordered in all things . I will speak a little to this , in regard the special order of the Covenant , lies in the wise ordering of the End , for which it 's made . First , I will shew you how this Order of the Promises and Commands , tends to the honour of the Father . ( 1. ) This Order in the Covenant contributes to exalt the Father ; there are some that write on the Covenant , they offer some excellent Reasons , to prove that the Father hath gotten a great deal more Glory by the Covenant of Geace , than he hath gotten by the Covenant of Works , even though Adam had stood still in his Integrity : I will only let you see this in two or three particulars ; 1. Consider the Glory of his Justice , the Glory of his Justice is exceedingly advanced , indeed he had a great deal of Glory of his Justice , when he sent the Deludge and destroyed the old World , and when he sent fire and brimstone , and destroyed Sodom and Gomorrah , all men might see the Glory of his Justice in this ; but this was nothing to what Christ met with from the Father , Awake , O sword , and smite the man that is my fellow . Any that heard of the Deludge , and of destroying Sodom and Gomorrah by fire , would say that he is a just God , that would not suffer sin to go unpunished ; but they that hear of this , that he took pleasure to bruise his own Son and had a delight in the breaking of Him that when he stood a Sacrifice in the room of Sinners , he would not forgive him one Farthing ; when he cryed upon the Cross with strong cries and tears , being in an Agony , and commanded the Sword to awake , and smite the man that is my fellow , he would not stay until his Sword was wet with his hearts Blood ; is there not great glory in his Justice ? All the torments of the damned for all eternity , declare not his gloy , so far as the sufferings of Jesus Christ . ( 2. ) It exalts the Father , not only in his Justice , but in his Power , all the things that ever he did to declare his Power , the making the World out of nothing , and giving so excellent an Order to it , declares him an excellent God : but the Power that appears in the Refurrection of Christ , and the working of Faith , which is the exceeding greatness of his Power , outstripes that ; when he made the World , he made it out of nothing , but here he brings it out of its contraries , he brings a heart of flesh out of a heart of stone , but the raising of Christ from the Dead , that had all that the Justice of God could do , and all that Satan could do , he rose and declared himself to be the Son of God with power . ( 3. ) If ye take notice of his Wisdom , he is the only wise God : the things that we quarrel at , we find that he did it in Wisdom , he hath given great proofs of his Wisdom , but in nothing more , than what he hath given in the Covenant of Grace ; that his Son should come from his Bosom , and be personally unite to mans nature , and in that nature to suffer , that man might not be condemned ; if he take his Mercy , his Love , and his Grace , and the rest of his Attributes , whatever appeared in the Covenant of Works , are all nothing to the contrivement of the Covenant of Grace ; so the Order of the Covenant , is so well suited to the end , especially to his Fathers golry , that in all the things that are done , or would have been done , from the beginning of the World to the end , it never appeared so ; as by the Covenant of Grace , the Father is exalted above all , that ever the Angels could devise by this Covenant of Grace . But these are but one of the Ends , the glorifying of his Son , and making the Salvation of the Elect sure and easie , are the two great Ends of the Order of the Covenant .

SERMON XXVIII . 2 Samuel 23. Verse 5.

Although my house be not so with God ; yet he hath made with me an everlasting Covenant , ordered in all things , and sure ; for this is all my salvation . and all my desire , although he make it not to grow .

THere are three special ends of the Covenant of Grace , the exalting the Father , the glorifying the Son , the making the salvation of the Elect sure and easie ; all these three the Covenant hath so ordered , that they tend to promove both the Promises and Commands ; First . The glorifying of the Father , O but he is infinitely far more glorified by the Covenant of Grace , than by all the things that ever he did ; but I have spoken particularly to this .

I come to the second , the glorifying of the Son , the Covenant is so ordered , as the Son is exceedingly glorified ; Now , ye would consider Christ in reference to the Covenant , three ways . 2ly . Consider , that all the Glory of these three , redounds to him alone .

First , Christ is the procurer of the Covenant , the Purchaser of it , however the Father hath infinite Grace , yet this Covenant was bought and payed for by the Mediator . 2. As he is the Purchaser , he treated the Covenant , he drew the Contents and all the Articles of it , he drew them to the satisfaction of all Parties . 3. He is the Executor of it , all the Promises of it are the accomplishment of his three Offices ; all the Promises of pardon , are the accomplishment of his priestly Office ; all the promises of Holiness , are the accomplishment of his prophetical Office ; all the promises of ruling , are the accomplisment of his kingly Office . Now , since he is the Purchaser of the Covenant , and the Treater of it , and the Executor of it , what a great deal of influence hath he on the Covenant ?

2. The glory of all these redounds to him , there is none to rob him of them . Some suppose , the standing angels pitied lapsed Mans case , when he was fallen , yet they could not help it , it was above their reach to contrive the Covenant , far more to purchase and execute it : so the Angels could have no hand in it ; and as for men , since the Covenant was from eternity , they could have no hand in it , nothing contributed more to exalt the Mediator , for he was both the Purchaser and Treater of it , and payed for it , and execute it , and alone did it , without the help of Angel or man . So the Covenant of Grace , cries down all the Merit and Price , and the glory of the treating of it , and purchasing of it , redounds only to Christ .

Thirdly , This Covenant is ordered suitably to the third end , to make the Salvation of the Elect have three Properties ; First , Sure ; Secondly , easie to be attained ; and Thirdly , Suitable . 1. It makes it sure , the Covenant made with Adam , tho it had a perfect man standing as a Party , yet he was a fallible man . Adam could fall , and actually did fall , so it was put in the hand of a man , whose estate was great ; but it was possible for him to be a Bankrupt and deboisht , and to make shipwrack of his stock ; that made not the Salvation of the Elect sure . 2. This Covenant makes the Salvation of the Elect easie , for the Cautioner takes a Discharge of all things , by way of satisfaction and payment , so that there is nothing left for us to pay . 3. This Coventant is also suitable , to have Heaven without Holiness , is like Pearls on a swines snout , it will be only the Holy , that will come to glory , For without holiness none shall see God . So in effect , the Covenant is ordered in all things , in its Commands and Promises , and the connection of the Promises and Commands , with a reference to the ends for which the Coventant was made , the glorifying of the Father , the exalting of the Son , and making the Salvation of the Elect sure and easie , and then suitable to it . I shall say no more of the ordering of the Covenont , but will now come to the application of the point .

Vse First , Is the Covenant thus well ordered in all things , in its Promises and Commands , and with a reference to all its ends ? Then first , it serves for Information and it informs us of these four things . 1. That one great Duty , that readily many Christians may neglect , who plead the Coventant , but they take no notice of the order , that the Mediator hath observed in the drawing of the Covenant , this order is not taken notice of , and I would press your Observation of the Order of the Covenant , with these four or five considerations . 1. Not to observe the Order of the Covenant , is to reflect on the Mediator , who when he drew one Promise , to be accomplished before another , and one Duty to be done before another , understood what he was doing ; he that would have absolute Promises to be accomplished , before the conditional , and promises of our Estate in Christ , and being in him , before the Promises of our fellowship with him ; he that in the Commands would have believing to be a great Duty , and first and principally to be performed , understood well what he was doing ; he that observes not the order of the Covenant , but snatches at a Promise , and takes a stollen Apple off the Tree that is not his own , he reflects on the Mediator ; it was the product of his infinite wisdom , to order the Covenant , and he that observes it not , reflects on the Mediator 2ly . The Spirit in the communication of Promises , and applying them , observes the order of the Covenant ; the Spirit will not speak peace to him , who is not pardoned ; the Spirit will not speak peace to one that is in nature , and without Repentance ; the Spirit keeps the order of the Covenant , and if thou observe not the order of the Covenant , but will snatch at a promise of peace , without pardon , and at promises of pardon without Repentance , and at a promise of Repentance , while thou art in a natural state , thou first reflects on the Mediatior , that contrived the Covenant , and secondly , on the Spirit , that understood the method of the Covenant . 3ly . Not to observe the method of the Covenant , is to make Christ the Minister of sin ; if one should take that promise , I am he that blots out iniquity , transgression , and sin , and observes not the order of the Covenant , that is a Promise made to them that have a right to the Covenant , and to them that are effectually called , and to them to whom the Spirit of Repentance is given , ye that do this , make Christ the Minister of Sin , and the Covenant an occasion of Sin . 4ly . Not to observe the order of the Covenant , is the high way to a Delusion , nothing will contribute more to delude the Spirit , and to set up a counterfit peace , than when we lay our head on the cod af a Promise ; if there be a sound sleep gotten at all , it will be on that cod ; but in the mean time , hath not observed the order of the Covenant . What kind of peace can there be from a Promise that a man hath stollen , adn that one is making use of that hath no right to it ? It will be one of the quarrels against thee , that thou has broken the Orchard , and stolen the Fruit , for thou came not to it in the order of the Covenant ; and this is the reason , why many their peace is neither so easie , nor so lastie , nor cannot abide a storm , for they take Promises , but not according to the order of the Covenant . 5ly . And lastly , not to observe the order of the Covenant , brings the soul readily under the threatning of God , and in the end , under the curse of the Covenant ; it 's a great assertion of a great Divine , says he , he that steals a Promise that he hath not a real Right to , hath a real Right to the Threatning ; so , where the order of the Covenant is not observed , the peace that we pretend to have from a stollen Promise , it turns to grief , and to a real Threatning , and in the end to the Curse . These Motives press you to observe the order of the Covenant , I believe there are many , that have been looking to the Promises , that have not observed this , but ye cannot plead the Promises , but according to the order of the Covenant .

Quest. It may be inquired here , what should a Christian do , that he may have a claim to the Covenant in the order of it ?

Ans. For opening this to you , and it 's the great thing that I design , in this branch of the order of the Covenant ; I will offer you some few Directious , that ye may come to know a Promise , according to the order of the Covenant . 1. I would have you to go home , and among other things , lay this before God , that ye have entirely submitted to the order of the Covenant , if ye have not adverted to it before , if ye have thought it enough , if ye have gotten a Promise in Jeremiah , and in Ezekiel , and ye presently lay down your head on that cod , and sung the requiem and peace to your self ; go now and tell him , that ye submit to the Order of the Covenant , and that ye could not make it better ; if ye had been at the making of it , it 's better ordered , than ye could order it , For he was Christ , the power and wisdom of God , that did it ; and tell him , ye will take no promise again , except it come in by the order of the Covenant ; make this one of the Articles of your Indenturing with him , that ye shall not rashly take a promise , unless ye know the Tree to whom it belongs . 2ly . If ye would have peace coming in according to the Tenor of the Covenant , labour to have an interest in the Covenant , and then plead the Promises of the Covenant ; your interest in the Covenant is made up , by your interest in Christ , he is the Bride-groom , and the Covenant is the Contract ; your Interest in him is known , by your effectual calling ; I have pitied some ignorant careless persons , that tell , they have gotten a Promise , but what is their Right to the Covenant of Promises ? Will ever one get a Promise , that hath no Interest in the Covenant ? They may steal a Promise , and take an Apple off the Apple tree that is not theirs , and lay their head on that God , and sleep on it , but it 's stollen , and they have the curse for stealing the Apple , and breaking the Orchard Labour then to have an Interest in the Covenant , that ye may say , The Lord hath made with me an everlasting Covenant ; ye may ask the mark of one that hath an Interest in the Covenant : if ye married the man in effectual calling , after long wooing of you by the Law , and ye have given your heart to him , and he hath given love to you , so that ye may say , I am my beloveds , and my beloved is mine : but to plead the Promise , and have no right to the Covenant , and not to marry the man , is to steal a Promise off a Tree that ye have no right to . 3ly . If thou would have a mercy coming in by the order of the Covenant , Observe , if the Spirit that accomplishes the Promises of the Covenant , hath made out the absolute and fundamental promises in the Covenant , before the conditional ; he first begins with the Promise of Repentance , and then he comes to Pardon , and then he comes to the promise of Peace , founded on Pardon ; thou that has a Promise , that thou thinks hath come in by the order of the Covenant , the Spirit hath keeped the order of giving thee it , if the Spirit hath given thee it , he first takes away the heart of stone , and then he sprinkles clean water , and then he gives the Spirit of Repentance , and then he will give thee to believe , and then give thee pardon , thou must come in this way , or then thou comes not in by the order of the Covenant . So if thou would have thy mercies coming in by the order of the Covenant Observe , if the fundamental promises , and promises of the first Graces have been accomplished to thee , other ways in the rest of the promises , the Spirit must overturn the order of the Covenant , if thou thinks he hath given thee peace , but not in this order and method , thou may cry peace , and make a blaze , but it will go out in the dark of the night ; so if ye would know , if ye have gotten a promise in the order of the Covenant , observe these Rules . 4ly . If thou would be at a promise in the order of the Covenant , take this rule , observe whether thou keeps the order of the Commands of the Covenant ; the order of the Commands in the Covenant , is , first believe , and then pray , first believe , and then hear , first believe , and then rejoyce ; believing is the great condition of our part of the Covenant , because he saw believing so glorious to him , and to his Father , that it would not rob him of his honour , nor wrong Christ of his glory , it will not do as readily our love would do , love would plead a kind of Works , but believing pleads only to be an Instrument of Justification ; see that thou rightly observe the Commands , according to the order in the Covenant , that is to say , when thou goes to vent thy heart to God in a corner , thou hast first believed , and then thou hast prayed ; when thou goest to the Church to hear a word , thou has first acted Faith , and then thou hast heard ; if this method be not keeped , thou observes not the order of the Covenant . So if ye would know , if the Promise ye have gotten , hath come in to you according to the order of the Covenant ; observe if ye keep the order of the Covenant in your obedience , ye first believe , and that makes you take up the Bible and read , and to desire spiritual conference , and use Christian fellowship ; we must first believe , and then obey , otherways it will not be according to the order of the Covenant , we must ask in Faith , and what is not of Faith is son . 5ly . And lastly , if ye would try , if the Promise ye have gotten comes in by the order of the Covenat , I exhort thee to have a holy jealousie and suspiciousness , that ye may have been in a mistake about that Promise , take a view of the Covenant ; ye may say that we preach doubtings with the Papists to folk , but I exbort thee , who hath gotten a Promise according to the order of the Covenant , not to doubt , your Peace stands on as sure a ground , as Heaven and earth ; but we do exhort you , that ye do not lightly lay hold on a Promise , otherwise into your coming by it , ye have taken an Apple off a Tree that is not yours , and hath but stollen a Promise ; try if ye have submitteel to the Covenant , if ye have a right to the Covenant , and if the Spirit hath made out the absolute Promises , and if your life and conversation hath looked like the order of the Covenant , if ye first believe , and then pray , and come to the Church , if these be not , I exhort thee to suspect thy self , and rather to quite a Promise , than to entertain a deluding peace . So ye see the necessity of looking to the order of the Covenant , and the rules and marks , whereby ye may try , if any Promise ye have gotten , hath come in by the way of the Covenant , and if it hath not come in so , it will be vomite up again , and of all the ill smell'd things in the world , that will be one , to swallow down a Promise and vomit it up again .

Vse . 2. The second use of the point , is there such an excellent Order in the Covenant , then I would have thee to submit to this Order in the Covenant , and I will offer you four cases , wherein I would press you to submit to the Order of the Covenant . I believe there are many , and I wonder often , that both my self and other Ministers , that we are not more in preaching so necessary a truth , that it s not more ordinar , to tell people , that they have gotten a Promise , and they observe not the Order of the Promise . 1. I exhort you to submit to this Order of the Covenant , in your desires , when we go to God with our prayers , the thing we pray for , is never prayed for right , except we submit our desires in two things . 1. I desire you may submit your desires in trying the things ye make request for , submit to it according to the tenor of the Covenant ; do not say , give me pardon , when he hath not given Repentance ; do not say , Justifie me , when he hath not effectually called you ; for ye bid him in that case , overturn the Order of the Covenaut . 2ly . I would have you submit to it , in the answer of your desires , many a time we go to him , and of all the fruitless works we go about throughout the week , is Prayer ; we never know our selves a strae-broad better at the Weeks end , than at the beginning of it , when we have been in secret morning and evening , and sometime at midtime of the day , the reason is , ye go not to him according to the Order of the Covenant , it 's an unreasonable desire to bid him overturn the thing that his Son hath treated , and sealed with his own Blood , and payed for ; we go to him , and desires him not according to the Order of the Covenant , we cry , give me Peace , and give me Pardon , and it may be , he hath not given Repentance ; therefore learn from this Sermon , to submit your desires , and the answers of them , to the ordering of the Covenant ; and I am confident , there are many that use to go to God , if ye would cast up your reckoning , what ye desired , and the way of your desires , whatever it was , it was something inconsistent with the Order of the Covenant , that the Mediator treated . In the second place , I would have you to submit your practice to the Order of the Covenant ; ye were hearing , that believing is the first and principal thing , and other Duties must be influenced by faith ; many when they go to pray , observe not this , and when they come to hear , they hear not in faith ; what ever they ask , they ask not in faith ; they would have Prayer , Hearing , Repentance , without Faith , which is not according to the Order of the Covenant ; Submit thy practice to the Order of the Covenant , when thou goes to God , examine if it be according to the Order of the Covenant . 3ly . I would have thee submitting thy Enjoyments , to the order of the Covenant ; I mean , even thy greatest Spiritual Enjoyments ; the Lord hath ordered the Covenant so , as he hath the timing of the Peace , and deliverance of his Ghurch , and the communications of his Spirit to his people ; many a time we would limit God , in asking peace , and delivering the Church , we bid him do this the day , or to morrow ; the Covenant is so ordered , as he hath left the timing of these to him , who is a Lord of his Liberty ; thou that will quarrel , I was at this Sermon and that Sermon , and I saw him not , and I go to him in corners , and I scarce find him ; ye would take notice , that the ordering of the Covenant , it secures the mercy , yet it allows him the timing of it , in the ordering of the Covenant . And lastly , I would have you to submit to this order in the Covenant , not only your desires , your practices and your enjoyments , but also subrnit to it , in every thing , whatever be more comprehended under any of these three . O! If this were more observed , readily there would be more peace .

Vse 3. But to close all , because of the time , I would close all with a word to three sorts of persons , and shall say no more . The first shall be a word of Reproof , to them that observe not this order , and they are the generality among us ; and the truth is , it makes up a frothy Profession , these that perform duties without Faith , these that have gotten a promise , without a right from the Govenant , they observe not the order of the Commands and Promises : they hear , they pray , they wait on Ordinances , they confer , and have spiritual fellowship , and in the mean time they do it without the spirit of faith ; I tell thee , and I close with this part of these four Sermons , that thou boserves not the order of the Covenant , and thou shall never be the better of the Covenant : It was a well contrived and a wisely ordered Covenant , and ye that think to take Heaven in another order and way , and will not first believe , and then do , and thou wilt take a Promise , without observing the order of the Covenant , thou shall have the Lord meeting thee in the valley of decision , with , what hast thou to do to take my Covenant in thy mouth ? And thou shalt have a real curse , for taking a Promise that thou hast no right to , and stealing an Apple off a Tree that is not thine . 2ly . I exhort all of you , to observe the order of the Covenant better ; it 's a business of a Heaven and of a Hell , if ye would feed on the consolations of the Covenant , the blessed Jesus , who was the Wisdom of the Father , he drew it , treated it , contrived it in such an order , in Commands and Promises , and the sweet harmony of Commands and Promises . I exhort you , among all the Sermons preached on this Text , that ye would observe the order of the Covenant , which readily may be more necessary for you , than any part of the Bible ; but for Believers that have observed this , I have three or four things to say to them , and will close with it . 1. Christian , I exhort thee to build on the Covenant , O! it 's well ordered . There are some Divines regrate , that in our Church we want Evangelick Psalms , taken out of the New Testament , on the immediat praises , not Typical praises , but the express praises of Jesus Christ : though I be against the Papists on this head , yet it is a thing we may have drawn up ; as Simeons Song , and Maries Song , to be sung among us ; yet what ever of this be , we are to be be praising him , for the right guiding of the Covenant ; the Father could wish no more in the rigour of Justice , and we could wish no more , in the rigour of Grace , than we have gotten ; therefore build nto only on the Covenant , but when ye have any occasion , ye are to tune over a Song to God , and bless him for the order of the Covenant , and for the treating of the Commands of the Covenant . 2ly . I would have you making use of a main particular in the ordering of the Covenant , and the not use-making of it , undoes a Believers peace ; that is to say , 1. The Covenant is so ordered , that he is to pay for all our debt . 2ly . He is to pay for all the infirmities of the heart 3ly . When there are any failings , that he shall accept of the sincerity of the will for perfection , therefore go ye , and make use of the order of his own contriving , he hath done the business , so as there is not a Groat left to thee and me to pay ; the Father hath received a ransom , and he hath payed the whole Shot , he hath ordered the Covenant so , as it 's not laid on me in the Covenant , to take away my heart of stone , but it runs , I will take away the heart of stone ; now Isay , press this order of the Covenant on him , and be supported with it , for your friends , and for your selves ; and when there comes to be any fail or breach made , and ye have gotten a wound for it , as a Beleiver may have all his bones borken , as David had his , Plal. 51. know , that he is bound to bind up your wounds , and press him with it , for he is abundantly able to pay ; never press him with less than he hath undertaken in the Covenant ; press him that he would keep you from a delusion , and from laying a stollen Apple to your door , but have first a right to the Apple Tree . I will close this , with pressing you to improve these Sermons on the order of the Covenant ; I know no Scripture will contribute more for your illumination , than this order of the Covenant , for it may shake many of your peaces , therefore go and observe the order of the Covenant .

SERMON XXIX . 2 Samuel 23. Verse 5.

HAving spoken in some preceeding Sermons to the order of the Covenant , and shewed the necessity of observing the order of the Covenant , both in its Promises and Commands , and rebuked those that steal a Promise , and lay it as a God to Security to sleep on , while in the mean time the Promise comes not in , according to the order of the Covenant , the absolute Promise not accomplished , and yet claiming to the conditional Promise : A multitude of things of this nature have been handled .

But I come now to the third property of this Covenant , and sure , it 's ordered in all things and sure ; if this property were wanting , all the rest of the properties would be insignificant , for it would not be everlasting , though it were never so well ordered , nor it would not be comfortable , unless it were sure .

The word in the Hebrew Montanus , renders it Conditum , others render it Munitum , it is ordered in all things and fortified ; it is a word in the Hebrew , that comes from a Root that signifies to guard , a Metaphor borrowed from a Garison , when Souldiers use to ly in Garisons together ; it 's ordered in all things , and guarded and Garisoned , but our Translation hath it , It is ordered in all things and sure , and accordingly I will take it in handling this Theme .

The word sure , it imports many things into it , it is a Covenant , that God will not change not alter , nor yet that he will break ; it is called 2 Chron. 13 5. A Covenant of salt ; when Abijah comes out to fight with Jeroboam , who had stollen Israel from the House of David , ought venot to know , says he , that the Lord God of Israel , gave the Kingdom over Israel to David for ever , even to him and to his Sons , by a covenant of salt ; now salt is the thing that keeps any thing from purrifaction , the thing that is salted uses to be preserved ; so ye find it Numb. 18.19 . speaking of the Priests portion of the offerings , It is a covenant of salt for ever before the Lord , unto thee , and to thy seed with thee ; so a Covenant of salt , that is , it is a Covenant that will not putrifie nor corrupt . But I will take this property of the Covenant , as it lyes translated in this text , and shall propose this observation from it .

Doctrine . That among many excellent ingredients and properties of the Covenant this is one , that it is sure , it is ordered in all things and sure . The mercies of David are called sure mercies , Isaiah 55.3 . Incline your ear , and come unto me , hear , and your soul shall live , and I will make an everlasting Covenant with you , even the sure mercies of David . But ye have a remarkable word , to confirm this property of the Covenant , that is sure , among many others in the Bible , Jer. 33.20 . Thus saith the Lord , if you can break my Covenant of the day and of the night , and that there should not be day and night in their season , then may also my Covenant be broken with David my servant , &c. Now , is there any thing surer than night and day in their season ? Since the foundation of the earth was laid , this hath never failed , what ever reelings have been in the world , day and night in their season hath never failed ; now the Covenant is no less sure than night and day in their season ; a number of such like Scriptures might be brought to prove that it is sure .

Now I would insist a little in proving that it is sure , and then shall clear some Practical Questions about it , and 3ly , shall apply it .

And First , that I may let you see that your Faith walks not upon ice , that will crack under you , and break thorow , while you take you to the Covenant , but upon a sure foundation , I will offer you reasons of two sorts , to prove that it is sure , and the laying of them together , will make it appear a very rational truth .

I shall first give you some negative Reasons ; and secondly , some positive Reasons ; which being laid together will evince that it is guarded , fortified and sure .

Reas. 1. Negative . For the first , the Negative Reasons that will contribute to prove it sure , I shall reduce them to three heads , or rather there are three things , that use to make a Covenant or Bargain unsure , and all the three are removed from this Covenant of Grace . 1. Either there must be something makes it unsure on Gods part ; or 2. There must be something on our part ; or 3. There is something makes it unsure in the nature and form of a Covenant . These three ordinarily in Bargains makes them unsure , and none of the three can concur , to make this Covenant unsure ; examine all the three , and ye will find is one of the best secured Bargains that ever was made to any .

First , There can be nothing on Gods part ; there are three things on mens part , that make a Covenant or Bargain unsure , and none of them all concur in God . 1. Often men makes Bargains , and they forget them ; it 's remarkable Pharaohs chief Butler , when Joseph had interpretred his dream , promised that he would remember him , but when he was advanced to his Dutlership again , he forgot him . Gen. 40.23 . But this cannot be incident to God in making this Covenant , Psal. 111.5 . He will ever be mindful of his Covenant ; And Heb. 6.10 . For God is not unrighteous , to forget you work and labour of love , which ye have shewed towards his Name , &c. Now , forgetfulness in him , would be unrighteousness . 2ly . Severals break their Covenants , not only through forgetfulness , but through weakness and impotency , they are not able to fulfill them , and therefore they break them ; now this cannot be in God , we believe , ( and it is the first Article of our Greed , and we may believe all the rest the better that it is there . ) We believe in God the Father Almighty , He that measured the waters in the hollow of his hand , and metted out the Heaven with the span , and comprehended the dust of the earth in a measure , and weighed the moutains in scales , and the hills in a bullance , in not he able to fulfill his Covenant ? There is no promise in all the Bible , but he is able to fulfill it . 3ly . Severals break their Bargains through unrighteousness , the rew them again ; there are some make vows to God , and they seek out all the evasions in the world they can get , to satisfie their Conscience , that they may be loosed from those vows ; they do ( as Lycurgus said some do with their Oaths and their Vows ) as Children use to do with French Kyles , they are at a great deal of pains to get them set up , and in right order , and when they are all set up , they presently roll a Boul among them , to throw them down again : but this cannot be in God , there 's no Attribute in him prejudged by his unrighteousness , his mercy , his justice , his glory , is more advanced by this Covenant , than the Covenant of Works ; so he cannot do with his Covenant , as we do with ours ; readily they that do so with their Bargains and Covenants , they are like a Horse kept within a Hedge , they are peaceable , but when they break ovee the Hedge , they range over the Countrey ; so do men with their Covenants , so long as they are kept within the Hedge of the Covenant , they seek not so much after their lusts , but when they have broken over ihe Hedge , they get liberty to follow their lusts ; so , there can be no failing of the Covenant upon Gods part .

2ly . It cannot be unsure on our part , it is true , here would appear the greatest weakness , but it is abundantly secured on our part ; Remember ye not what ye heard , when I was speaking of the Covenants being everlasting ; That a Believer cannot fall out of a Covenanted estate , unless God break unto him : Now it cannot be unsure , in regard there are four of five kinds of Promises in the Covenant , that makes it sure on our part . First , There are Promises of the first graces the want of an heart of flesh , the want of clean water sprinkled on us , cannot make the Covenant unsure on our part , because all these are promised . 2ly . On our part , it 's true we have grace , but it cannot act , and one may think , that will make the Covenant unsure , but there are promises of influence in the Covenant , Hos. 14.5 . I will be as the dew unto Israel , he shall grow as the Lillie , and shoot forth is roots as Lebanon . 3ly . That might make the Covenant unsure on our part , we may break and fall away ; but there are promises of perseverance in the Covenant ; remarkable it that promise , Jer. 32.48 . And I will make an everlasting Covenant with them , that I will not turn away from them to do them good , but I will put my fear in their hearts , that they shall not depart from me : It 's made an everlasting Covenant , because not only God will not turn away from them , to do them good , but he will put his fear in their heart , that they shall not depart from him . 4ly . It may make the Covenant seem unsure on our part , that we are guilty , and will not that make him break ? No , guiltiness on our part will not break the Covenant , for there are promises of repentance , and promises of a righteousness of faith , to cover our guiltiness , if once we be really in Covenant with him , he must break to us , before we can come out of a covenanted estate with him . Must it not stand then on very sure terms , when there is nothing either upon Gods part , or our part , that can break this Covenant , and make it unsure ?

But thirdly , The Covenant may be unsure , because of the nature or form of a Covenant ; and in this covenant , none of these two can concur to make it unsure ; and First , there is nothing in the nature of it can make it unsure , in Disputs with some , who have laboured to loose the tyes of National Covenants ; there are three things hath been objected against them , it 's true , all of them groundlesly objected against them ; but that they be Objections against this Covenant of Grace , ye will find them far from having any foundation . 1. They tell us , a Covenant is not sure , when it is contrair to former lawful Oaths ; no question a Covenant about indifferent things , contrair to former lawful Oaths , cannot be lawful ; and the Instance they bring is , the tye of the Covenant was contrair to lawful Oaths , and therefore cannot be binding : but this cannot be pretended to in the Covenant of Grace in the least shadow of it . 2ly . They say , the Tye of a Covenant cannot be binding , when the matter comes to be impossible , the thing we promised when it was lawful , becomes sinful when it is impossible ; yet the Tye of the Covenant , binds us to the outmost of our Endeavours , now in the Covenant of Grace , there is nothing in it impossible for God , nor can we say , from them nature of this Covenant , that there is any thing in it impossible . 3ly . They say , a Covenant is not binding , when the nature of it is unlawful ; they say , if they promise to give a man a Sword in his hand against such a day , and if the man Distract against that day , the nature of the case is unlawful , and comes to be altered ; but this cannot be alledged in the nature of this Covenant , that there is any circumstance occurring , that God did not forsee , when he made it , and consequently , there can be nothing in the nature of the Covenant , to make it unsure ; go through all the Articles and parts of it , and there is nothing in the nature of the Covenant , especially proceeding from God , whose Will is the first Rule of what is lawful or unlawful , and ye will find nothing that can make it unsure ; we maintain in Schools , that there are many things commanded , he might have commanded otherways ; for his Will is the first rule of Truth and Error ; it is his Will that makes this a Truth , and that an Error ; so that there can be nothing unlawful in it , nothing impossible in it , nothing contrare to any former deed or act of his , therefore there can be nothing in all the nature of the Covenant , that can make it unsure .

2ly . There is sometimes something in the form of the Covenant , that will make it unsure , as if one drew a Contract , and drew it not well , he put all things necessar into it , but he put in some irritant Clauses into it , that if a person fulfill not , and perform not such and such things , then and in that case , the Covenant is void and of none effect ; but there is nothing in the form of this Covenant that is irritant , he was excellent at drawing the Covenant , he was Christ the Wisdom of God that drew it , it is the product of the Wisdom of God . Though we believe not , yet he is to abide faithful , 2 Tim. 2.13 . Likewise Psal. 89.30 If Davids children forsake my law , and walk not in my judgements , &c. Yet v. 34. My Covenant will I not break , nor alter the thing that is gone out of my lips . There is no irritant Clause in all the Covenant , that ever will make it unsure ; so laying all these negative Reasons together , either on Gods part , or on our part , or in the nature or form of the Covenant , ye will find nothing in it at all , that hath the least tendency to insure it , but it remains sure , and therefore as it is ordered in all things , so it is sure .

Reasons Positive . Take some positive Grounds and Reasons to prove that the Covenant is sure , ( it shall be a witness against you in the day of the Lord , if ye seriously improve them not for your advantage ) take some sure foundations on which it stands and is built , and in them ye will see how sure it is . Reason 1. All the promises of the Covenant , are the result of the Decrees and Purposes of God , it is not so with the Commands , the Lord may command to do something he hath not decreed should be done , the Lord commanded Abram to kill Isaat , and offer him up in a burnt-offering , he decreed not that he should be killed and offered up in a burnt-offering ; it is not so with the Promises of the Covenant , there is no Promise , but it is answerable to some Purpose and Decree of God ; there is nothing he hath promised to do , but he hath decreed it so to be ; so that the promises of the Covenant , and the decrees are of equal extent ; there are none of them larger and longer than other , what ever is promised , is decreed ; and in order to the salvation of he Elect , what ever is purposed is promised , the decree cannot be altered . Psal. 2.7 . I will declare the decree , the Lord hath said to me , thou art my son , this day have I begotten thee . His Decrees are surer than the decrees of the Medes and Persians , there is nothing can alter his Decree , his Counsel must stand , shall he say it , and shall it not be ? Shall he decree , and shall it not come to pass ? What a reflection were it on the unchangeable God , if his Decree could be altered ? So the Covenant must be sure . Reason 2. This Covenant must be sure , for it is founded in his Love as well as his Decree . Jer. 31.3 . I have loved thee with everlasting love , therefore with loving kindness will I gather thee . The Covenant is as it were gathering with loving kindness , there are some acts of Justice , that he hath seemed to us to change , he commanded Jonah to go to Nineveh , and proclaim it will be destroyed , yet he will not destroy it ; it 's true , there was no change in God in that , for he threatned to destroy it only conditionally , in case they repented not , and they repented ; but there is no act of his love , that ever he seemed to propose , that ever he seemed to change ; what ever is founded in his love , ye will not find changes of it , except it be to the sense of a Believer ; and the Covenant is founded in his everlasting love , and consequently , the Covenant must be everlasting it self , because it is grounded in his love . Reason 3. The Covenant cannot be but sure , in regard it 's founded in the Blood of his Son , it 's purchased by Christ : ye have heard , when I was speaking on that , He hath made with me an everlasting Covenant , when I spake of the Author of the Covenant , and of the fourfold influence , that Christ had on this Covenant , among other things , I told you , he hath purchased it , there no Article of it all , but it is the price of his Blood , he gave himself and died for that end , that he might purchase the Covenant ; and since it is in every Article of it put chased by him ; and since , before ever the Father consented to one Article , or subscribed to one Article of the Covenant , he laid down his life , and shed his blood , how can that Covenant alter ? Shall his Blood be as the woman of Tekoa said of Absalom to David , All we are like water spilt upon the ground , that cannot be gathered up again ? Shall his Blood be so ? That is impossible . So , this Covenant standing on these three Foundations , is it any wonder , that it be entirely and absolutely a sure Covenant , alswell as a well ordered Covenant ? But add in the 4th place , consider the Seals he hath put to the Covenant ; since it is the result of his Decree , and of his Sons Blood , and of his Love , these were enough to ratifie it ; but he hath to do with unbelieving hearts , that scarce will credit him , therefore he hath put to many Seals to it ; and I will only name you three or four Seals , he hath put to the Covenant to make it sure . 1. He hath sealed it with the death of his Son , the death of the Testator maketh the Testament of force , Heb. 9.16 . Where a Testament is , here must also he of necessity , the death of the Testator , for a Testament is of farce after men are dead , otherwise it is of no force at all , while the Testator liveth . 2ly . He hath Sealed it with the Witness of his Spirit , every Believer is sealed by the Spirit , Eph 1.13 . In whom also after ye have believed , ye were sealed with that holy spirit of promise ; it is an excellent confirmation of all the Promises of the Covenant , when he gives the Spirit . 3ly . He hath confirmed it by his Oath , Heb. 6.17 Wherein God willing more abundantly , to shew unto the heirs of promise , the immutability of his counset , confirmed it by an oath . Verse 18. That by two immutable things , in which it is impossible for God to lie , we might have strong consolation . 4ly . He hath confirmed it by the Seals of the Sacraments , Baptism and the Lords Supper , which should make you , when ye hear of the occasion of the Sacrament of the Supper , to run to it ; there are many very indifferent about it , yet in other places , they run to the occasion in multitudes . All these four Seals laid together , prove this Covenant to be sure , for whom he loves , he loves to the end . Lay all these grounds together , and these four Seals superadded , and ye will see , that there is not the least ground left , to doubt of the certainty of it , for both as to the negative and positive Reasons , it hath all things that can sicker a Covenant .

To make way to some Questions about this sureness of the Covenant , I will give you these two things superadded to all the former Grounds to prove it sure . 1. The Covenant of Grace is surer than the Covenant of Nature ; now the Covenant of Nature is very sure , the Mountains stand firm , and the Sea keeps its ebbing and flowing ; the Sun keeps his course , and the Moon keeps her course , and loses not an hour , and the Stars keep their course ; so that a man may prognosticat all the Eclipses to the end of the World ; the reason is , the Covenant of Nature is so sure , and the Order given to them is so sure , as there may be a sure Prognostication given , of all the changes to the end of the World , yet they are not so sure , as the Covenant of Grace ; he may alter the Covenant of Nature , and not be unfaithful , he may make the Fire not burn , he may make the Sun stand still , he may make the Iron swim , he may make the Hills skip like Lambs , he may divide Jordan , and may alter many things in the Covenant of Nature , and not be unfaithful ; but if he alter one Article in the Covenant of Grace , if he glorifie not one that is Redeemed , and pardon not one that is a Penitent , he would be unfaithful , he would deny himself ; for God may alter and overturn things in nature , but he cannot alter one Clause of the Covenant of Grace , without a reflection on his faithfulness . 2ly . This Covenant of Grace is no less sure , than the Covenant of Redemption , that was made betwixt the Father and the Mediator ; for in effect , it is a Stream of that Ocean : there are many of our Divines , that continue still to make the Covenant of Grace , and the Covenant of Redemption , one Covenant ; Mr. Dickson hath distinguished them , and as appears very rationally , they having distinct Articles , and distinct Parties , but whether they be distinct Covenants , or Equal , they are equal in the point of certainty , they are not surer than other . So that if Christ might break one Article of the Covenant of Grace , he might break one Article of the Covenant of Redemption .

SERMON XXX . 2 Samuel 23. Verse 5.

IT is one sweet Property of the Covenant of Grace , that it is sure , I laboured to prove this in the Forenoon , and before I apply this Doctrine , there are two practical Questions , I will but briefly touch .

Quest. The first is this , is not the Covenant unsure in some things ? Particularly , is it not unsure as to the date and time of the accomplishment of the Promises ? Who can tell when he will bring in the Jews , or when the fulness of the Gentiles will come , or when he will give deliverance to his Church , or when he will return to a Believer , whom he hath deserted ? Do we not find the Promises generally sine die , there is no day nor term put in the Promises ? Who would take a Bond , and count it a sure Bond , that had no term nor day set down in it ? And doth not this render the Covenant unsure ? Now for clearing of this Question , I desire ye may take notice of these three things . 1. It 's true , the Promises have not a day set down , they that will sit down , and tell within such and such a time , such and such things will come to pass , they are adding to the Covenant their own Inventions ; yet we have in the Covenant several things , relating to the term and day , that are sufficient , and ye will find four things relating to the Term and Day . 1. Ye find the Vision is for a set time , there is a determinat time with God , Psal. 102.13 . Thou shalt arise and have mercy upon Zion , for the time to favour her , yea the set time is come ; So we know , and may comfort ourselves in this , that there is a set time of the accomplishment of the Promises with God . Habakkuk 2.2 , and 3. vers , And the Lord answered , and said , write the vision , and make it plain upon tables , that he may run that readeth it , for the vision is not yet for an appointed time , but at the end it shall speak and not lie , though it tarry , wait for it , because it will surely come , it will not tarry . 2. We have this relating to the Term , that it will be a short time ; it 's among the last Letters that we received from the Mediator of the Covenant , Rev. 22.12 . Behold I come quickly , and my reward is with me , to give every man according as his work shall be . He is making all the haste he can , he will not tarry , nay he will come quickly , and that is more than he will not tarry . 3ly . We have this in the Covenant , that that time will be a seasonable time , when he comes with the accomplishment of the Promise ; It will be a seasonable time , 1 Pet. 5.6 . Humble your selves therefore under the mighty hand of God , that he may exalt you in due time . 2 Cor. 6.2 . For he saith , In a time acceptable I have heard thee , &c. That is , a seasonable time ; now what would we have more ? Is there any uncertainty in the Promises , though they be sine die , or though they be given as a Bond without a Term ? When he hath put in all these , that there is a set time , and that it will be a short time , and accomplished in a seasonable time ? But I add secondly , that though there be not a dyet in the Promises , and God delay the accomplishment of the Promises ; yet his delaying the accomplishment of the Promises , and not putting in a day , are for our advantage . I will offer you three things remarkable , in Gods delaying the accomplishment of the Promises . 1. Sometimes he will delay one Promise , and yet be accomplishing another , the Promise that we would be at , we stand in need of the accomplishment of another before it come , several times he delays the Promise of Pardon , because we have not been humbled enough , we are waiting for the Promise of Peace , and he follows us with a challenge , or a trouble in the Conscience , the Wars seems to grow now , the delaying of a Promise of Peace may be advantagious , for the sore must be ript us , before any thing can be applyed for healing : this delay is our interest , though we expect ( when we take our selves to a Promise ) that we must have the Peace , the quiet , the joy , that Believers have ; you mistake it , the Wound must be lanced better , before any healing can be applyed . 2ly . Sometimes he delays the accomplishment of the Promises , and we learn some Duties in the time of the delay , that readily we would not have learned , if we were enjoying the Promises ; several times the delaying of the Promise , puts us to the exercise of Patience , Heb. 10.36 . For ye have need of Patience , that after ye have done the will of God , ye may inherit the promise ; after the will of God is done , there is need of patience ; hardly is patience more tryed by Prison , or by any affliction , than it is by the Soul that that is waiting for the accomplishment of the Promise ; often they will be at , why delays he his coming , fails his word evermore ? However Faith be a delaying Grace , yet in us it is often mixed with haste ; so while he delays the accomplishment of the Promise , he teaches patience , all the exercise we have for patience , it will be hereaway ; therefore James says , Let patience have its perfect work ; and that we may learn this Lesson , he will delay the accomplishment of the Promise we wait for . I add 3ly . This delaying the accomplishment of the Promise , makes nothing against the sureness of the Promise ; 2 Pet. 4.9 . The Lord is not slack concerning his promise , as some men count slackness , but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance ; it 's remarkable , the Lord pronounced a curse against the Amorites , and the posterity of Ammon , that never lighted on them , until the birth of the Promise ; the date of the Promise , and of the threatning , may tryst together ; so these delays makes nothing against the sureness of the Promises ; the Clock will strike when the hour comes , the Promise will rise as punctually as the Sun rises , and the threatning will go down as punctually as the Sun goes down , it varies not from its appointed course the time that he hath set .

Quest. 2. The second Question is , can the Covenant be sure , since he varies and changes ? He will give one thing for another , sometimes he will give a spiritual thing for a temporal ; as for example , take the Promise annexed to the fifth Command , Honour thy Father and thy Mother , that thy days may be long upon the land , which the Lord thy God giveth thee ; now one may honour their Father and their Mother , and yet go soon to the Grave ; how is he true then to his promise ? doth not he varie and alter , when for so long a day he gives Glory ?

Answ. For Answer to this . 1. In regard of temporal things , he will alter and change a temporal thing for a Spiritual and Eternal ; but this says not , that the Covenant is not sure ; suppose a man promise his Neighbour an hundred weight of Lead , and when he looks for the accomplishment of his Promise , he sends him a thousand weight of Gold , would ye count that man a breaker of his Promise ? Or because of this , would ye count the bargain unsure ? He that is better than his Promise , is no breaker of his Promise . Now that variation proves not the Covenant unsure . 2ly . God cannot varie nor alter , in dispensing the Promises of the Covenant , as to Spiritual and Eternal things , there is nothing he can give in the place of Pardon , or in the place of Heaven , no , He does in this as a Father with an Heir , he may in Summer give him one sort of Clothes , and in the Winter give him another ; he may change his Dinner or his Supper , but he cannot alter his Inheritance , he cannot give any thing in the place of that : These Promises we may be peremptory in pressing , the accomplishment of which must be accomplished in specie , or in the kind ; there is some Debt payed by permutation or change , and there is some Debt payed in specie , these Spiritual things in the Covenant cannot be payed by permutation , but they must be payed in specie ; in Spiritual things He cannot varie . O! They are so great Promises , such as the Promises of his Son , the Promises of Himself , and of all things purchased by him ; that to speak with reverence , it is impossible for God to make greater Promises ; so that ye see , though there be no day in the Covenant , and though there be some latitude left in the Covenant as to temporal things , yet none of them make against the sureness and stability of the Covenant , but it 's a Covenant ordered in all things and sure .

Now I shall apply this Doctrine in three practical Uses , and so put a close to the Property of the Covenant , that it is sure .

Vse 1. First , Is this Covenant so sure , surer than the Covenant of Nature , founded on such sure Foundations , standing on such sure Rocks , such as the love of God , the Decree of God , the purchase of Christ , and sealed with His Oath , having all these negative and positive Reasons , being sure in the Nature and Form of it , without any irritant Clauses ; and so secured on our part , that he must break , before we fall out of a Covenanted state ? It serves for . Information , and that in these three particulars . 1. Is the Covenant so sure ? Then be informed of what a sure bargain they make , that can say , The Lord hath made with me an everlasting Covenant , &c. The nature of the Covenant will always abide , and our appetite after it will always grow ; there are some things that we set our hearts upon , such as our Strength , our Comeliness , our Riches , our Reputation , and Credit , and they take the wings of the morning and are gone , when we would fainest enjoy them , there are other things we set our hearts upon , that abide with us , there are some things we love , we come to loath again . O! how will we loath the things we ardently loved ? but both remain here ; the things contained in the Covenant are sure , and our appetite after them will eternally grow ; what an excellent bargain must they make , they who are every day feeling Death gaining ground on them ; what an excellent bargain do they make , that have an interest in this Covenant ? That word , Psal. 73. at the close , It is good for me to draw near to God , why draw near ? v. 26. my heart and my flesh faileth , but God is the strength of my heart , and my portion for ever ; Now what can we say for ever to ? Ye cannot say , my Husband , my Wife , my Estate , my health are for ever , but God is the strength of my heart , and my portion for ever . May it not be cryed in the ears of many , to whom I have been preaching this quarter of a year , ( Why spend ye your money for that which is not bread , incline your ear and hear , and I will make an everlasting Covenant with you , even the sure mercies of David ? ) All ye that busk a flower that will wither in your hand , will ye be invited to get an interest in this Covenant , and it will stand by you , and be sure , when all other things will bid adieu to you ; produce your Tack of Time , and of your enjoyments if ye can ? But there are some nothing will prevail with them , no not though an Angel should come down from Heaven and preach to them , they will only give it a hearing , like one hearing a lovely Song , or hearing one playing on a well tuned Instrument of Musick , but it would get no impression the heart , As many as were ordained to life believed . 2ly . Is it so sure ? Then see the obligation ye have to the Mediator of the Covenant , that as he ordered it well in all things , in all the Articles and Clauses of it , so he resolved on securities for it , that to speak it truly , were more than necessar ; it 's remarkable in the Covenant , God hath given Securities , that were more than necessar to secure it , they were rather suited to our unbelief , for whom he treated the Covenant , than to the necessity of the thing ; he knew he had to do with unbelieving hearts , that would be constantly doubting , and seeking security of this and that , and I appeal to any of you , when ye have gotten all these Confirmations and Seals spoken of , would ye not sometimes seek a Sign to confirm it further , or then ye will not believe ? But the Mediator in treating the Covenant , hath driven the nail , and rooved it so fast , that there were no possibility to draw it again : O! this obligation we have to him , ought to make us take with the reelings of all other things the better , that he makes one Fatherless , another a Widow , and another sick , when we find our lot all reeling in the World , we ought to take it well , since he hath treated the Covenant well and sure . How well may ye bear with all the reelings and changes in your Lot , and variety of Dispensations ye are trysted with , ye are trysted with one case this year , and another the next year , but all should be welcomed , since the Covenant is secure . 3ly . Is the Covenant thus made sure , then see from it , what weight may be laid on the Promises , and the Articles of it , sometimes his People will be with the Promises , as men walking upon Ice , that will crack and fall in , and drown them ; some prophane Rantars dare not hazard upon the Covenant , and the Promises of it , they count them all Fanaticisme , and count them all Fanaticks that take themsevles to the Covenant , and the Promises of it ; and even Believers are at , What is become of his Promises , doth his word fail for evermore ? O! but his Testimonies are sure ; they are Secured , and Ratified by more than was necessar to secure the thing , there are many things added , because of our unbelief , Christ thought we would scarcely trust him , therefore he would have them Sealed with his own Blood .

Vse 2. Secondly for Use , is the Covenant sure ? It serves for Exhortation , and it exhorts to these two things . 1. Is the Covenant thus sure ? Then Christian , labour to make it sure to thee , it is one thing to be sure in it self , and another thing to be sure to me ; Divines distinguish betwixt certitudo mentis , & certitudo entis , the certainty of the thing , and the certainty of the mind about that thing ; now if it besure in it self , make it sure to thee ; if it be not so , thou ma● go under much anxiety , and disquietness of Spirit ; an● that thou may do this , I offer thee three Rules to walk by I know there are many think themselves sure , but your w●● that ye have woven , is but a Spiders web , the least swee● of a Besom , or even a Flie going upon it , will pull it a● down . Then 1. Make your Interest in Christ sure , th●● Woman that marries the Man , makes all the Articles of the Contract sure , now the Covenant is the Contract , and 〈◊〉 that marries not the Man , cannot claim a right to the Contract ; make your Interest in Christ sure , and ye make all the Articles of the Contract sure ; ye that know not that Chri●● is in you , and are not labouring to secure an Interest in hi● by all the Characters given of him , If any man be in Christ , he 〈◊〉 a new creature , ye can have no claim to the Covenant , 〈◊〉 the Promises of it , no , no ; they cannot claim a right to th● Apple , that have not a right to the Apple-tree , they ma● break the Yard and steal an Apple , but they have not leg● right to the Apple-tree . I have often since I began th●● Doctrine , with the Sword of the Lord , laboured to loo●● the Fingers of them that glesps to Promises , and take the●● not in the order of the Covenant . 2ly . If ye would make sure your Interest in the Covenant , and make it sure to yo●● I would exhort you to take the Covenant , the promising pa●● of it , in its full latitude and freedom : remember ye no● when we were speaking of the order of the Covenant , 〈◊〉 told you , that a Believer should quit Christ of nothing o● his Bond , the Father when he dealt with him , forga●● him not one farthing , he required of him fully , according 〈◊〉 the tenor of the Covenant of Works , for he knew , he could well pay it : there are promises of pardon , of Repentance , 〈◊〉 Influences , of a gifted Righteousness , &c. He is able to acquit himself of the whole Bond , the thing that makes it unsure to us , we take not up the promissary part of the Covenant in its full latitude , and puts him not to it in all the Articles of it , and Clauses of it , to make them out ; what ever thy case be , that makes the doubt of thy Interest to the Covenant , there is not a case thou can be in , but there is 〈◊〉 promise for it ; I have gotten something of the Seed of God in me , but it s not active , nor in exercise , it 's mingled i● with much corruption ; I cannot get a Righteousness to cover ●t , what ever it be , put him to it , whether it be in the case of hardness of heart , or the want of influences , or dulness in prayer , or wandring of the mind in prayer , put him to his promise in the full latitude and extent of it , for he is like a straitned Breast , it 's an ease to him to have the Child sucking its fill , and the more it sucks , the more the Breast is ●●ased ; put him to his Promise , even to the utmost , and the more ye put him to it , in all the variety of cases ye can be under , ( for ye will get variety of Promises ) the welcomer ; put him to it , without Dispensation in Spiritual and Eternal things , and this will be the way to secure you in the Covenant . 3ly . If ye would make sure your interest in the Covenant , and make it sure to you , then look to the commanding part of the Covenant , look it be in the order ye heard of , first believe , then pray , and meditat on all the Commands , for what is done without believing is sin , without Faith it is impossible to please God : so if ye would secure your Interest in the Covenant , and secure it to you , look to the Commanding part of it : if we were true to these things , and labouring to secure our Interest in Christ , the Apple-tree that bears all the Apples would be ours , if we were putting him to the promising part of the Covenant to the utmost , for every thing we stand in need of , and minding the commanding part in the order of the Covenant , mingling in believing in all our Duties , and looking upon it , as the great condition of the Covenant , indispensibly required to all the Duties of it ; we would not have so many complaints , that we are unsure about the Covenant ; but carelesness and slothfulness , is the Nurse of doubting , the best way of clearing Doubts , is diligence . But 2ly . Is the Covenant thus sure , as ye have heard ? I exhort you , not only to make it sure to you , but since God hath made it so sure , labour ye to be sure to him ; it 's true , if we be once in Covenant , we cannot fall out of a covenanted estate again , the promises of Grace , the promise of Influences , of Pardon , of Repentance , and a gifted Righteousness , they are all secured to us in that Covenant ; yet this opens no door to security , if we would have the Covenant indeed secure , as it is sure upon Gods part , we would labour to be sure to him ; and here I offer you three things . First , Severals come under Vows and Obligations to God , sometimes at the Sacrament of the Supper , and sometimes under affliction , and they break over them again . And O! but it 's a dreadful thing to break upon the Lord , it is a notable Bridle upon the head of corruption , to bring it under a vow . I have opened my mouth unto the Lord , and how shall I go back ? Says Jeptha , if the thing be commanded of God , that thou hast vowed , thou has a double tye upon thee to keep it ; but if it be indifferent , the Lord prizes it highly ; see an Instance of this in the Rechabites , Jeremiah 35.6 . Jonadab the son of Rechab our father commanded us , saying , ye shall drink no wine , neither ye , nor your sons for ever , &c. and they keeped it ; and three hundred years after this time , Jeremiah could not perswade them to drink Wine , when he set pots full of Wine before them , they said , we will drink no Wine ; and the Lord commended them for it , and promised them vers. 19. that Jonadab should not want a man to fland before him for ever . So if thou would make the Covenant sure to thee , take heed thou break not over thy vows , least God give thee over to follow thy lusts . 2ly . I exhort thee to walk dependently upon God , like a Child that dare not trust his own legs , if he be young , upon the top of a Rock , or in a windie day , therefore he goes in his Fathers hand ; if thou would be sure to God , never neglect Prayer morning and evening , and in all thy business , go to him in Prayer : the man answered well , when he was asked what wilt thou do with such a business ? I must go to God , says he , and know his mind ; the person that can ly down with Prayer a● night , and rise without Prayer in the morning , there is no Temptation but he is a prey unto it , there is no gutter but he may fall into it ; Why ? He is not walking in his Fathers hand , but upon his own legs . 3ly . Christian , if thou would be sure to him , be oft examining thy case , let us not run on like a Bankrupt , that never examines his case .

Vse 3. Thirdly for Use , Is the Covenant so sure ? Then improve it for consolation ; I know not how many ways practically it might be improven , for the consolation of Believers . 1. It might be improven for consolation , it reference to all the reelings of times ; I doubt if any generation have seen mo reelings , and that to the worse , than this generation ; what a deal of toyling , tossing , and alteration there is , and hath been ; but the Covenant is sure , reel times as they will , and serve that reeling Master who will , there is no alteration in the Covenant , for it is sure . 2ly . It 's a great Cordial against all the revolutions of our case , some days we are refresh'd and cheerful , and another day we are cast down and discouraged , yet this is consistent with the sureness of the Covenant ; rejoyce in the certainty of the Covenant , under all these vicissitudes and changes , alterations of Providence , as this reeling World is full of them , whiles Winter Showers , and then Summer Blinks , to 's and fro's , ups and downs , are the ordinary and constant lot of men , so long as they live in time ; but yet the Covenant is sure , there is no alteration there , the Mediator hath driven the Nail , and rooved it so fast , that he hath gotten his Fathers Oath for all the Articles of it , and sealed it with his own Blood . O! how may this make you , who can give an account of all the changes , the ups and downs ye have met with , whiles a bit of Meadow , and then a Hill , whiles a Burn with some Briars about it , and then a Brae ; How sweetly may they sing ? [ The Lord hath made with me an everlasting Covenant , ordered in all things and sure ; ] Since the day he treated this Covenant , it 's like a Rock ; nay , since Abraham's days , nay , more since eternity ; ye heard , it was Contracted from eternity in the purpose of God , there was not , nor will be the least alteration of it to all eternity .

But to close this Discourse , I will shut it up with these two words . 1. I would have you now and then taking a view of this Covenant , greater and better things cannot be defired than are contained in this Covenont ; ye have now heard many Sermons upon it , wherein all the things that I judge necessary , to be spoken to , and many moe yet to be spoken to , have been handled ; I would have you make use of all the helps ye can get from the Covenant , and be often sorting the Promises , as Apothecaries use to do with Herbs , laying them in Eundles together , that when ye have to do with such a Promise , ye may know where to get it , and after ye have considered the Covenant in all the Articles of it , add to it , these are all sure . 2ly . The generality of Ranters , and these that come under temptations from Satan , they question not , but that the Covenant is great , the Promises exceeding great and precious , but all the matter is , if they be sure ; this is the thing that makes ungodly men lay their souls at the Stake for a while of their lusts ; they resolve to take a time of it , and the ground of it is , the Covenant is not sure ; but be taking a view of all the particulars ye have gotten laid down before you this day , and be perswaded , there is no greater certainty , that the Sun will go down the night , and rise the morn , and the Moo● will keep her course , that the fire is hot ; yea , there is no● greater certainty ye have heard with your ears , and seen with your eyes , than this Covenant is , in all the Articles of it● therefore answer all your temptations with this , that are tempting you to call the Covenant Phanaticism , and call the●● Phanaticks that take themselves to it ; but take this Covenant , and view it in all the Articles of it , and ye will find i● sure , and then ye shall be made to sing , the Lord hath made with me an everlasting Covenant , ordered in all things and sure .

SERMON XXXI . 2 Samuel 23.5 .

I Have spoken to three Branches of this verse , First , the nature of Davids security , with which he encourages himself at death , it is a Covenant . Secondly , the Parties Indenturing in this Covenant , the Lord and me , the Lord hath made with me . Thirdly , the properties of this Covenant , whereof very remarkable are mentioned by him , it 's everlasting , it 's ordered in all things , and it 's sure . I will not resume any thing that hath been spoken to , but I come to the fourth Branch of this Verse , which contains the superstructure , and that which David ●uilds on this Covenant so qualified ; and there are two great things he builds on it . First , All his hopes of Salvation . Secondly , Satisfaction to all his desires , this is all my salvation , and all my desire ; now me●s desires are vast , it is not easie to find that one thing that will satisfie all our desires , but saith he , this is all my aesire , or that satisfies all my desires , I desire no more , since he hath made with me an everlasting Covenant , ordered in all things and sure .

But I will take the first of them to be the Subject of some few Sermons , this is all my salvation , the word in the Hebrew Col-segni , it 's rendered by Montanus , cuncta salus mea ; these words are not in the Hebrew , but supplyed by Interpreters , as being implyed in i● ; it 's a pathetick expression , all my salvation , but these words are put in to make up the sense .

Before I can reach what I design , there are two Textual doubts necessary to be cleared : 1. What is meant by salvation ? 2. How this Covenant can be called all his salvation ? For the first , What is meant by salvation ? The word salvation hath several senses in Scripture , it 's sometimes put for the Doctrine of the Gospel , so ye find it , Heb. 2.3 , 4. speaking of the word of the Gospel delivered by Christ , How shall we escape , if we neglect so great salvation , which at the first began to be spoken by the Lord , and was confirmed unto us by them that heard him ? That is , the Doctrine of the Gospel , ordinarily it 's put in Scripture , as ye will find it , Heb. 1. last Verse , Are they not all ministring Spirits , sent forth to minister to them , who shall be heirs of salvation ? that is of Heaven .

The other difficulty is greater , how can the Covenant be called all his salvation , or all his Heaven ? Are there not rivers of pleasures at his right hand , and who would be content to take the Covenant for all their Heaven ? For Answer to this , take notice that there is a figurative speech in this , the object is taken as including the act relating to its object ; some read it , is all the conduit or channel through which my sal●ation runs ; but the current of Interpreters take it thus , this is all my hope of salvation , as in the following words , this is all my desire , the act of the soul is taken , that is , this is sufficient to all my desires ; so here , the object is taken as including the act , this is all my salvation , that is to say , this is all my hope of salvation . That ye may be perswaded of this the more , thak notice , 1. That salvation is sometimes taken in this sense in Scripture , as Luke 19.9 . This day is salvation come to the house , that is , this day is the hope or assuracne of salvation come to thy house , says Christ to Zacheus , when he called him down from the Tree . 2. Ye shall find one , even David , in personal Covenanting with God , who uttered these words , expressing very confidently his hope of salvation , Psal. 16.2 . O my soul thou hast said unto the Lord , thou art my Lord , &c. Which generally is understood of personal Covenanting ; but verse . 9. For this my flesh shall rest in hope ; there ye have him building the hope of salvation on this Covenant , his flesh shall rest in hope , on the account of his entring in a personal Covenant with God , this is all my hope or assurance of salvation .

But there rermains a third difficulty , how can this be called all his hope of salvation ? Is not Christ and mercy amongst the grounds of his hope of salvation ? Shall I rob Christ to clothe the Covenant with the honour due to him ? But the Covenant is as the Case , and Christ as the Jewel , for all the excellency of the Covenant comes from Christ ; this as ye shall hear , excludes the Covenant of Works , and it 's one of the places some bring against justification by Works ; but this Covenant neither excludes Christ , nor mercy , no , they are like the blood that run through all the Veins of the Covenant , so this is all my salvation , the meaning is , this is all my hope of salvation . If any shall ask , what ground have I to hope that I will come to glory ? This is all my hope of salvation , that God hath made with me an everlasting Covenant , ordered in all things and sure , and this is all my salvation , &c.

Haying cleared the words to you , I will take two Observations , and shall be but briefon the first , that I may come to the second . Observ . 1. That Believers have in their straits , and especially at their death , the hope of salvation for their encouragement Observe 2. That all the ground of their hope is , that God hath inade with them an everlasting Covenant , &c. It 's founded on the Covenant of Greace , and on their personal and proper interest in it , these two ly natively in the words , and hearken to them , if ye would have some of the greatest things of greatest concernment , cleared unto you .

Doct. For the first , That believers have the hope of salvation , as an encouragement in their greatest affliction , but especially at death . David is at his last words , as the beginning of the Chapter tells us this , many proofs ye have in Scripture of this , as Gen. 49.18 . Jacob is making his Testament , and tells his Children what will befall them , and what I Legacy he leaves them , and in the midst of it , he puts in something for himself , Lord , saith he , I have waited for thy salvation , he takes this portion to himself , and encourages himself with it ; it were needless to prove this , that blievers have in their straits , and at death , the hope of salvation to encourage them with , the Martyrs have washen their hands in the flames , and counted them Beds of Roses , because of the hope of salvation ; some of the Martvrs have told their neighbours , let us walk a while in the fire , and in the twinkling of an eye we will be at our Fathers house : When they were weeping over Master Ridley in his house , do not weep for me , saith he , for I shall have a sharp Dinner , but I shall have a good Supper .

Quest. 1. Before I apply it , I would inquire a little in the Doctrinal part , how it is ? or when it is , that the hope of salvation proves so great an encouragement in straits , and at death to Believers ? Whence is it , that it proves so supporting ?

Answ. For opening this to you a little , ye would notice these four or five remarkable things , First , the back that bears affliction is patience , now the hope of salvation strengthens patience , 1 Thess. 1.3 . The Apostle joyns these three together , Your work of faith , and labour of love , and patience of hope in our Lord Jesus Christ , in the sight of God and our Father . I deny not , but there is in affliction a twofold patience ; there is , as some call it , a desperate patience , men force themselves to be patient ; for many are at , there is no hope for me in God , we will walk after the imagination of our own hearts ; and there is a stupid and ignorant patience , like the patience Nabal had in his drunkenness , O so couragiously as he speaks to David's Messenger , 1 Sam. 25.10 . Who is David ? or who is the son of Jesse ? There be many Servants now a days , that break from their Masters , Shall I then take my bread , and my water , and my flesh that I have killed for my shearers , and give it unto men whom I know not whence they be ? And vers. 37. when Abigail his Wife had told him , after he had been drunk , what was David's purpose , his heart grew stupid , or his heart died within him ; Many have such patience , that wears off when the stupidity wears off ; but none of these are the pathence of hope ; so long as hope lasts , patience lasts , and it 's easie to go through affliction , and hope put betwixt the Lord and it . 2. It 's an encouragement , in regard it not only helps its patience , but it influences joy , we rejoyce in tribulation , knowing that tribulation worketh experience , and experience patience , and patience hope , and hope maketh not ashamed . It 's observed by some Divines , that there are two Graces that hath a special influence on a Believers joy , Faith and Hope , 1 Pet. 1.18 . After ye believed , ye rejoyced with joy unspeakable and full of glory . The reason why these two Graces influences a Believers joy is , Faith assures what Christ hath done , and Hope assures what he will do ; now lay these two together , the assurance of what Christ hath done , and will do , is it any wonder that there be a great deal of chearfulness in tribulation ? Faith hath anfluence on our joy , and so upon our hope , and he that goes through the valley of the shadow of death , and the heart filled with chearfulness and joy , is it any wonder that he be encouraged , and be not damped with affliction ? 2. This hope of salvation is a great encouragement , in regard it fills the heart with an earnest longing after salvation , suppose it be in the case of death , none longs more for Heaven , than those that have assurance of it : It 's a remarkable word ye have Rom. 8.23 . And not only they , but our selves also , which have the first fruits of the Spirit , even we our selves groan within our selves , waiting for the adoption , to wit the redemption of our body , for we are saved by hope : Mark here , they that have received the first fruits of the Spirit , should be longing , now we groan , why groan we ? We long for glory , the forecasts they have gotten of glory , are appetizing , and makes them long , yea groan for it . The persons that have no rational hope of glory , are indifferent about it , when the Lord trysts with affliction that threatens death , he that hath the hope of glory , knows he is near the thing that he hath been groaning for , no wonder it prove a special encouragement , in regard it 's an answer of the groaning , that they that have had the first fruits of the Spirit have been groaning for . 4. This hope of salvation , cannot but be a special encouragement in affliction , and at denth , because this hope of salvation influences contempt of the world ; there is nothing will make the world more despicable in ones eyes , than the lively hope of Heaven ; it 's rremarkable that is spoken of Abraham , Heb. 11. 9. By faith Abraham sojourned in the land of promise , as in a strange land ; and what moved him to sojourn in this land ? v. 10. For he looked for a city that had foundations , whose builder and maker was God : Could not Abraham be content with Canaan , it was a pleasant land , a land that flowed with milk and honey ? But the thing that made him look upon this land , as a thing not much to be prised , he looked for a city that had foundations , whose builder and maker was God ; the hope he had of Heaven , made him think little of Canaan : Ordinarily an earthly man hath nothing , if ye take the world from him , to counter-ballance the loss of it with ; but take Canaan from Abraham , it will not much trouble him , for he looked for a City &c. And this is a great encouragement under any tribulation , when we can get an heart to contemn the world , for it is that Pitch that sticks to our fingers , that makes either afflictions or death so grievous ; but where a person hath gotten the hope of salvation , he looks on the world as Abraham looked on Canaan , he looked on it as a strange Land , and looked for a City that had foundations , &c. 5. The hope of salvation proves a great encouragement , in regard of Hope , especially when the Soul comes to the full affurance of Hope , it hath assurance of these three things , 1. It assures the salva ion to be certain , for hope grounding it self on Faith , hath apprehended its object ; for Faith and Hope have the same object , but diversly considered ; Hope brings in Assurance of the certainty of the object , so where the Soul comes to a lively hope of salvation , it 's sure . 2. Hope brings Assurance , that the object is transcendent , that the salvation looked for , will counter-ballance all the afflictions of time , The light afflictions of this present world , saith Paul , are not worthy to be compared with the glory that shall be revealed ; and what a special Cordial is this in affliction , and at death ? 3. Hope discovers the subserviency of afficton to Glory , through much affliction we must enter into Glory : It may be said of every Christian , as Christ said to the two Disciples going to Emmaus , Ought not he to suffer these things ? Now , when one comes to be lively in the hope of salvation , it not only assures , this is a rock , a resting place , but it assures , that all our afflictions will be swallowed up in that . Now lay all these together , the influence that the hope of salvation hath on patience , and joy and groaning after glory , and contempt of the world , and that it hath in it the assurance both of the glory to come , and the transcendency of the glory , and the subserviency of affliction to that glory ; I say , lay them all together , and I hope ye are convinced , that the hope of salvation is a special Cordial , though ye were under the greatest affliction , and even at your last words .

Quest. 2. The second Question I shall clear , what is this hope of salvation , that is so great a Cordial in affliction and at death ? It 's true , we have no express definition of Hope in our Catechism ; many think it 's included in the description of Faith , it being an act , whereby we rely on God for the good promised , and not yet accomplished , differing only from Faith in that , that the object of Faith is present , and the object of Hope is future ; but that ye may know what this hope of salvation is , I will describe it thus , It 's a supernatural grace , wrought by God in the heart of a believer , whereby he expects and wairs for from God , the good of the promise not yet accomplished . It 's a supernatural grace , grace cannot be the hope of salvation in a natural heart , there cannot be a lively hope in a natural heart , nay , Heathens cannot have this lively hope , they have had some hope of resemblance since the Fall , their hope is like an old Tower , that is all fallen and ruinous , ye find some pieces of the Wall standing , which tells there was once a stately House there , but now there is nothing but a bit of an old Wall ; so the hope of the natural heart that remains since the Fall , is but a bit of a decayed Tower , it 's not an house wherein a man can shelter himself from challenges , from rain , storm , and terrors ; it 's a supernatural grace , and Heathens they can have no hope of salvation , but some relicts of the old Wall , that says , once there was a House there . Next , it is a supernatural grace wrought by God , all the Angels and Ministers could not work this grace of hope , therefore if ye find a person tending to despair , all the Ministers ye can bring to them , cannot bring them to his hope of salvation till God work it . 3. It 's a supernatural grace , wrought in the heart of a Believer , the person must be first a Believer , before he can have the hope of salvation . 4. The object of it is , some good not yet accomplished , for hope that is seen is no hope ; so if ye would see what this hope of salvation is , that is so great encouragement in affliction , and at death , it 's a supernatural grace , wrought by God in the heart of a believer .

Quest. 3. There is only one practical Question , to make way for the application that I shall clear , and it 's this ; Have all believers this hope of salvation in their end , to encourage them with ? David had it indeed , but have all believers , and all that are in Covenant with God , have they this hope of salvation ? The rather this difficulty is to be noticed , in regard , 1. The Lord sometimes will bring some to their last words very despondent , full of fears ; there are many , their first assurance hath been , the setting their foot on the Shore ; and many have gone in to glory , and the tear in their eye , with the fear of the pit ; have they all then this hope of salvation , to be their encouragement at their last words ?

Answ. I will Answer this in these three or four particulars . 1. All believers have grounds of the hope of Salvation , they are all within the Covenant , they have the purpose of God , the promise of God , and the purchase of Christ ; it 's true , their Evidences may be out of sight , and so dark , that they cannot read them in the night , and readily the tear may be in their eye , and they cannot see to read their Evidences ; yet generally , all the Elect and Believedrs , they have , as leamed men observe , this hope of Salvation , either in promisso , in decreto , or in semine , they have a ground to hope for Salvation , and ye must distinguish betwixt these two , the actual hope , and the ground of hope , it 's true , the very unbelievers , and ungodly men , have a possibility of hope , which is a great mercy , there is hope for a living man , the Devils and Apostat Angels , would buy this possibility of hope at a dear rate , but they are excluded from a possibility of hope ; but the Elect they have a possibility of hope , either in promisso , in decreto , or in semine , they have the actual ground of hope , though readily the exercise of their hope be slow . 2. Though God deny to some the assurance of hope , yet ordinarily he gives the full assurance of it , then it 's a Question among Divinges , what is the reason that many that have gone doubting all their days , that when they have come to die , have had more peace , more joy , more clearness , than before ? They Answer , that God , who is the Steward of our peace , and of our joy , keeps it till then , and then he letteth it out . And 2. They , whom God denyes the full assurance of hope , they will be content of bare marks at death , and under affliction , they would not be content of it another time , and the marks they rejected when they were well , they are forced to take them then . And 3. He may deny it for good reasons known to himself , and they are especially three , why even at the latter end of some , he will deny them the actual exercise of the hope of salvation . 1. To let them see , that he is Lord of his own Grace , and of is own time , to dispose as he thinks fit ; for if there were always a hope of Salvation , in the end we would think it due ; though he give it ordinarily , yet he makes exceptions , to let us see , that he reserves a latitude to himself , and will not fix nor determine a tine , for the communication of his influences . 2. There are some that die under some un-repented sins , they may have gone through their whole lives , and may have heard many Sermons , and yet may be secure , and quiet , and hardned , though their Consciences could tell them of some secret guilt , they have committed in their life , un-repented for ; no wonder he give them a storm in the mouth of the Harbour , not to take away their hope , but to let them see , that he is Lord of his own Grace , and of his own Time . Mr. Sibs Observes , that they have had manyest terrours in their end , that had fewest in their life , a person that goes under a quiet peaceable way of Religion all their life time , who neither in the beginning , nor progress of it , hath had many Terrours , will have a Storm in the End ; though he secure their Salvation , yet he may deny the strong actual exercise of the hope of Salvation , all their Life-time .

4. Though the Lord deny the Joy , or Assurance of the hope of Salvation , as there is Joy and Assurance of the hope of Salvation , evidenced in Scripture , yet there is in all Believers , a secret innitency of hope , as there is a secret relying of Faith , so there is a secret innitency in hope , I have been witness to some , that at Death bed bould be brought to no hope of Salvation , and when they were bidden quite and renunce and despair of the hope of Salvation , no , they durst do nothing of that kind , which evidences , there was some secret act of inn itency on Christ , and hoping for the thing promised , though there was not the actual exercise of it . So in Answer to the Question , ye have all these four , First , That all men have a possibility of hope , that the Devils , and Apostat Angels cannot have . Secondly , Believers have always the grounds of hope , either in the Decree , the Promise , or in the Seed . Thirdly , If the Lord deny them the actual exercise of hope , it is either to chastise them , for some Un-repented guilt , or for tryal , to let them see that he is Lord of his own coming and going , and not to limit him to a Time . Fourthly , to learn them to distinguish , betwixt a secret act of hope , so that a man cannot well call it hope himself yet it hath hope imported in it , and a real act of hope , that is strong , lively and in exercise ; so that generally the point holds , that Believers in their latter end have the hope of Salvation , and this hope is a special cordial to patience , and longing for Glory , and to all to all that I have formerly spoken of .

SERMON XXXII . 2. Samuel 23.5 .

Although my house be not so with God , yet he hath made with me and everlasting Covenant , ordered in all things , and sure ; for this is all my salvation , and all my desire , although he make it not to grow .

DAvid the Son of Jesse in his last words , like the Nightingale , sang sweetliest towards his end ; he hath sung of the Covenant , and hope of Salvation , he had from it , he had fallen in Adultery and Murther , and many grievous sins , yet he casts not away the hope of Salvation , but he dies with it among his last words , because God had made with him an everlasting Covenant , &c. I opened the meaning of these words , all my salvation , I followed the Doctrinal part of the first Doctrine , I will come now to the Application , and be brief in it .

But do Believers in their straits , and at Death , ordinarily rejoyce in the hope of Salvation ? there is a threefold use I will speak a little unto .

Vse . The first Use is of Exhortation , be exhorted to get this hope of Salvation , it 's excellent in your Life but chiefly comfortable at Death ; all things then will be bidding you adieu : it 's recorded of Quintus Curtius in the Life of Alexander , that when he was going to Asia , he distributed his Kingdom among his Favourites , and when one asked him , what he would leave to himself ? he answered hope ; man must in a little distribute his Estate and Moveables , and what will he leave to himself , except he have this hope of Salvation . I exhort you to get this Hope , ye that want it .

But ye will ask , how ye shall come at it ? For helping you to it , I would offer you some considerations , and some Practices for helping you to it .

First , Take notice of some Considerations , and I shall name these three , First it may help you to this , that ye are under a possibility of this hope , hope is possible for you , it were a folly to preach among the Devils , or the damned in Hell to hope , for they are excluded from all possibility of hope , if they had ten thousand worlds , and every one of them better than this World , they would give it all for hope , if it were but possible for them ●o get it ; but there is a possibility for you , in a little ye will be beyond the possibility of it , if ye do it not now . 2. Consider what a dreadful thing it is , to be without the hope of Salvation ; the Apostle Ephes. 2.12 . Kints these two together , having no hope , and without God in the world ; if ye be without hope , ye are without God , and what have ye in your hand , if ye be without God ; it 's but a poor thing ye have in your own havd , ye have your little Cottage and your Dyet , and your cloathing , is that your all ? if ye be without the hope of Salvation , ye have your all in your hand ; what a dreadful thing is that , and what a poor man is he , that hath no more but what he hath in his own hand . 3. I exhort you to condsider to press you to get this hope of Salvation , that ye are trysted with a tossing time , a time of tryal , if we were without hope , says Paul , we were of all men most miserable , what will be your cordial in all the trials and afflictions ye may meet with , if ye want the hope of salvation ? I might add many moe to press you , to get this hope of Salvation , but if ye ponder these that I have given you , they may be of great weight .

I would offer you four Practices , I that would second these Considerations with , to press you to get this hope of Salvation . 1. I exhort you to take heed of a counterfeit hope , The hope of the hypocrite , says Job , shall be like the giving up the Ghost , They gloss it well , that say , The hope of the hypocrite , shall go away , as the giving up of the Ghost . Thue Faith and true Hope , had never greater enemies than the counterfeit of them ; Jeroboam was a great Politician , when he resolved to keep Israel from the worship of the true God at Jerusalem , he will not keep them from all worship , but will set up in the place of one God , two calves , one at Dan , and another at Bethel ; Some gloss it , he will give them dayly work , if he set up a counterfeit hope ; better have one true God , than two calves , and theere is nothing will hinder them more from the worship of the true God , than these two calves , therefore take heed of counterfeit hope ; for Whoremongers and Adulterers , will enter into the Kingdom of God , before proud Pharisees , and they that have counterfeit hope . 2 If ye would win at this hope of Salvation , I exhort in the second place , to be more diligent , Heb. 6.11 . And we desire , that every one of you , do shew the same diligence , wherefore diligence ? To the sull assurance of hope unto the end ; be not slothful or negligent , a person that would come to his Hope , would not only be serious , but diligent in his seriousness ; we must be both diligent and serious , or else we cannot have a well grounded hope of salvation . Therefore if ye would be at this Salvation , that comforted David at his last words , take heed of a counterfeit hope , and be diligent and serious in it . 3. If thou would attain this hope of Salvation , thou who art without it , I exhort thee to be a serious student of the Covenant , the great ground of hope is from the Covenant , all that we may expect from Christ , or mercy , is holden out in the Covenant ; therefore a Christian that would trow in this hope of salvation , or would have it real , should ( like a Child ) be lying at the Breasts of the Covenant , and sucking out of these Breasts : Observe the Conditions of the Covenant , if thou understand not the Covenant , and suck not out of the Breasts of the Covenant , thy hope is but a patched up hope , and like the hope of the Hypocrite , that hath only a Portraicture in the Soul , and not a living hope ; study these things , if ye would be at a well grounded hope of Heaven . I know there are many would be at a well grounded Hope of Heaven , they see they must die , and that their days will not ay last , and that it will not be the thoughts of creatures , that will determine , whether they be good or evil ; if you would have a hope , that will stand through in that day , observe these things , consider there is a possiblity of genting it , it may be it close before this Winter be done , and consider if ye have no hope , and be without God , ye have no cordial in affliction , and at death , in a little ye must divide all that ye have , and leave it behind you , and not take a frothy thing to the grave with you , and except ye retain a hope of salvation , ye take not so much as a sheet to the grave with you , ●ake heed of the counterfeit hope , and be serious and diligent , and such your hope out of the Covenant .

Vse 2. Another Use of this Doctrine , is this hope of salvation so great a Cordial in affliction , and at death ? I would from this encourage you that hath this hope , of all the places of Scripture ye may take up that morning and evening , 1 Pet. 1.3 . and 4. and sing , ●lessed be the God ; and Father of our Lord Jesus Christ , which according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of Jesus Christ from the dead , to an inheritance incorruptible , and undefiled , and that fadeth not away , &c. Suppose ye count on never so many Crosses , if ye have hope of Salvation , he hath made up in one Jewel , all that he hath cast down in all his dispensations to them ; ye that have this hope , I exhort you to two things , first , to live answerable to this hope ; secondly , I exhort you to strengthen it ; first , ye that have this hope , live answerable , many a time our hope and our way is knit together .

Quest. 1. I will prosecute this Exhortation in answering this Question , how a Christian that is hoping for Heaven , lives answerable to his hope ? for it is unsuitable for us , to profess the hope of glory , and live as we do , we speak of our Countrey but seidom , and we speak not as Travellers going home to their Countrey .

Answ. I will answer this in these few particulars . 1. A Christian lives up in some measure to his hope of Salvation , when he is careful to do nothing that will contradict his hope ; if we be without faith , it 's impossible to please God , and so without hope of Salvation ; there is no prayer we put up , but we should examine , is there faith in it ? we preach nothing , we hear nothing , we read nothing , but we should examine , is there a mystery of Faith in it ? we should do nothing but what may consist with our hope ; Nehemiah reasoned well , when he was bid flie into the Temple to save his Life , shall such a man as I flee , says he ? If a man wrong you , and ye find thoughts of revenge against him , and will not forgive him , ye contradict your hope ; have ye the hope of the forgivance of a Debt of a thousand talents , and wilt thou stand with thy fellow servant , for the Debt of an hundred talents ? if ye have the hope to walk with him in white , and to have all the guilt of your heart , and your way washenin the blood of the Lamb , and will ye stand at a Triffle , that expects the removal of a mountain ? 2. Positively , one comes up to the hope of Salvation , in the practice of these four things . 1. We walk like our hope , when we keep company in the world like our hope , we profess we are strangers in this world , and hopes in a little to be at home , in less than threescore and ten years , and yet we keep not company like our hope ; it 's a remarkable word of Abraham's , Heb. 11.9 . By faith he sojourned in the land of promise , as in a strange countrey , dwelling in tabernacles with Isaac and Jacob , the heirs with him of the same promise ; Abraham kept within doors , and whom had he to converse with ? He had Isaac and Jacob heirs of the same Promise , Travellers in a far Countrey , upon the account they are countrey men , and minds to be at home , they travel , they converse , and traffick together , and can thou have hope to be in Heaven , and not walk suitable to thy hope here ? if a Person given to error or profanity , be the person with whom thy converse is most , and yet hopes to be in the land , where there is neither error nor profanity , thy walk contradicts thy hope . 2. As thou would walk like thy hope in thy company , so I would exhort thee , to walk like thy hope in the strain and height of thy way ; why art thou not more spiritual in thy converse in the world ? O! how strange is it for me to profess , I take communion with God , for my chief happiness , and hopes for an eternity of it , and yet can be content with so little of him here ; if thou hope to have an eternal communion with him , can thou be content to hear a Sermon , without communion with him ? can thou go to a Corner and be content , without communion with him ? when thou walks contrair to this , thou walks not suitable to thy hope ? if thou have the hope of Salavation , thy secret converse with God , and when thou comes to have publick Ordinances , they will all keep up a suitableness to thy hope , otherwise thy hope is false . 3. If thou would walk like thy hope , manifest it in thy contempt of the world ; the hope of Glory , ought to fill thy heart with contempt of the World : I suppose any saw a man that had a great estate , and had many Farms coming in , and a great many fields of Corn , if ye saw him gatering heads of Corn after the Reapers , among the Beggers , would ye not undervalue his Spirit , and think he walked very unsuitable to what God had given him ? The truth is , when Believers are vexed and intangled with the world , constantly having their Joy and their Sorrow , Ebbing and Flowing , as the World Ebbs and Flows with them , they walk not like their hope of Heaven : I like the Observation of a great Man , he says , in all the Bible it 's never found , that a truly godly man was covetous ; and is it not a strange thing , that now it should be the notted sin-of Professors ? they were guilty of many gross sins , but they were never guilty of that , and they that have the hope of Salvation , expecting to wear a Crown , and to see him as he is , and to carry Palms in their hands , and does not manifest their contempt of the World , they are like a man , having a great Estate , and yet found among the Beggers , gathering after the Reapers . 4. If ye would walk suitable to your hope , then ye would manifest it in affliction and death , thus David did here , the last words of the Son of Jesse ; I have read it in the Turks History , they say a Christian cannot be serions in believing , that there is such Joys after Death , as the Christians profess , the reason is , say they , they are so unwilling to die ; great fears of death evidences small hopes of Heaven . 5. If ye would walk suitable to your hope , it would be manifested in your care to get these hopes ; Why do we press you to imbrace the Covenant , and hearken unto the offers of Salvation , but that ye may come to have that hope of Salvation ye look for ?

I exhort you in the second place , to labour to strengthen your hope ; Wherefore the rather brethren , we exhort you , to give all diligence , to the full assurance of hope ; rest not upon a general of hope , unless ye get the full assurance of it ; I will not say , the want of assurance of Heaven is a sin , but the want of diligence to get assurance is a sin , God may delay assurance of Heaven for Tryal , or for Chastisement .

Quest. Ye may ask , How shall we come by the strengthning of our hope ?

Ans. I will offer you three Rules to strengthen your hope , and I beseech you to ponder them . 1. Christian , if thou would have strong hope of Heaven , labour to get a strong love to Christ , the thing that shakes our hope to Heaven is Fear , and perfect Love casts out Fear . 2. I exhort thee , to be frequent in exercising thy hope of Heaven , ordinarily any thing gathers a habit by oft acting it , ought it not to be fear that should be putting a person to abstain from sin , or to be comforted against the difficulties of the time ? If a Christian meet with Temptations to Sin , if he be under fear of Hell for it , I will go to Hell , if I do this , it is not the way to strengthen hope ; but when we are encouraged under difficulties , from the hope of Glory , that in a little , we will be above difficulties , it is the ready way to strengthen hope . 3. If ye would have your hope of Heaven strengthned and made sure , observe your experiences ye have of God . Rom. 5.4 . Patience worketh experience , and experience hope , and hope makes not ashamed ; it 's true , the great ground of our hope , ye will find it in the Covenant , therefore observe well your experiences ye have of God , and of his Word . I would give to Christians three Rules , in their observing experiences of God . 1. Know , that one may have experience of God , and not know that they have it , in the time they have it , there may be a real experience of God , a gracious experience , and yet in the time a person hath it , they may not know they have it ; let but any take the discourse betwixt Christ , and the two Disciples going to Emmaus , all the time that Christ is with them , they know him not , and they speak out much unbelief , We thought this should have been he , which should have redeemed Israel , and on the matter , they said , they are beguiled ; and yet after he is away , they said , Did not our heart burn within us ? They observed not the burning of the heart in the time , but after he is away , their heart burns : Many have sweet experiences of Christ , that think not much of them in the time , but after they are away , they would give their hearts blood to have them again ; there may be a very real experience of God given , and yet in the mean time , not take it for a gracious experience . 2. I would have the Christian know , to keep up their hope by experiences of God , that experiences will sometimes be altogether out of sight ; so that thou can neither see them in the time , nor after they are gone , I like the advice I have sometimes given a Christian in that case , in keeping up his hope of Heaven , is not to cast away hope , when all experiences are out of sight , but there are two things to keep up hope , when experiences are cut of sight . 1. Take up shelter under the absolute Promises , ay when we are dung from our Evidences and Marks , we should not sit down and despair , but go to the absolute Promises , such as , I will take away the heart of stone , I will sprinkle clean water upon them , &c. And there may be hope there . 2. When experiences are away , it 's a Christians duty to seek a new Extract of them again , like a man that hath payed some Debt , and he hath gotten a Discharge of it , but he hath lost it , and he is charged for the Sum again , and he goes to the Register , and takes out a new Extract ; So thou art not to cast away all hope , but to go to him for a new Experience , and readily that will be an Extract of the true Discharge , and be as valid in Law , as the Discharge thou hast lost . Record your Experiences of God , and when ye want them , ye are not to cast away your hope of Salvation .

Vse 3. The third Use , Is the hope of Salvation so sweet , and so necessary , it serves for Tryal ; try of what Mettal ye and made of , I believe there are none sitting here , but they are all filled with the hope of Salvation , your hope will make many of you ashamed , and your Hell may be hotter , than ye had not hoped for Heaven . I will only leave this discourse of the hoping of Salvation , with giving these three Marks , whereby ye may try , if your hope be a Helmet , as the Apostle calls it ( Ephes. 6.17 . ) of Salvation , of the right Mettal , or only a Counter . 1. The hope of Salvation that is right , we are begotten to it , 1 Pet. 1.3 . Blest be the Lord , who hath begotten us again to a lively hope , to an inheritance , &c. It 's not a hope of our making , to which in Effectual Calling we are begotten ; if thou cannot prove thy Effectual Calling , and thy Regeneration , and that thou art born again , and in Effectual Calling begotten , all thy progress , all thy diligence , and all thy parts , will not prove it a lively hope ; therefore examine your Effectual Calling , if ye were begotten again by the Gospel , otherways your hope shall perish with you . 2. The hope of Salvation , which is of the right stamp , carries along with it Mortification , Acts 13.9 . Purifying your hearts by faith : we have hearts within us , like stables , that would be often muched ; there is a Dung hill within , that Pride , and that Passion of thine , if ye have the lively hope of the Inheritance , ye will be cleansing , ye will be sweeping the House every day ; what are ye carrying every day out of the heart ? there are many that have great hope of Salvation , and if they were dying they would tell many stories that they had of marks of Salvation , but if ye be not purifying your self , and observing what of corruption ye are carrying out , and what degrees of corruption ye have gotten the victory over , and if there be not this , your hope is not right . A third Mark ye have , Collos. 3.27 . Christ in you , the hope of glory ; What account can ye give of Christ dwelling in you ? Where he dwells , he dwells as a King , as a Refiner , as a Counsellor , as a Comforter , as a Leader , as a Guide ; He is holden out in all these respects in the Covenant , it 's no , if ye have Parts , if ye have Gifts in you , but what account can ye give of his dwelling in you ? uses he to sup with you , and ye with him ? walks he in you ? he hath Promised , I will walk in them , and dwell in them , and be their God ; when ye meet with Temptations , ye will talk of the hope of Glory , but is Christ dwelling in you , the hope of glory ? Lastly , This hope of Salvation , it both flows from diligence , and is accompanied with diligence , Heb. 6.11 , and 12. And we desire , that every of you shew the same diligence , to the full assurance of hope to the end , that ye be not slothful , but followers of them , who through faith and patience inherit the promises ; thou hast a great hope , and a slothful conversation ; I have often wondered to see , how careless a way , and so great hope , do we talk of so great a hope , and think we have no more ado , but gather heads among the Stuff , and live as the Begger ? Now , put your self to the Tryal in all these four , and if it want these four , it will be a hope , that will be like the giving up of the Ghost , and will leave you in the day of your distress .

SERMON XXXIII . 2 Samuel 23.5 .

AFter David hath spoken of the nature of the Security , that it was by way of Covenant , and after he hath spoken of the Properties , he mentions the encouragements , and superstructures he builds on the Covenant , they are two , This is all my salvation , and al my desire . The first fo them , I have spoken unto , and shewed you , how the Covenant was all the hope of Salvation , that a Believer had ; Gods Mercy , and Christs Righteousness , Abstract them from the Covenant , it might as well be pleaded by Devils as Men , the thing that makes us have the hope of Salvation from them , and not the Apostat Angels , is the Covenant .

But I come now to the second Superstructure and Encouragement , he hath from this well ordered Covenant , it 's all my desire ; it is not easie to satisfie all desires , our desires run very wide , but this is all my desire ; Two things are necessary for clearing this to you . 1. How the Covenant can be called our desire ? some gloss it thus , the act is put , say they , for the object , the desire is an act of the will , and sometimes a distinct affection from the will , the velle , or that which is the proper act of them Will , is a desire , and how can the Covenant be called , this is all my desire ? Therefore some gloss it thus , all the object of my desire , the desire is put for the thing desired ; or as others will have it , This is satissaction to all my desires , or , the thing that satisfies all my desires , and all my desire is , that God hath made with me an everlasting Covenant , &c. But there is a great difficulty behind , How can the Covenant be called satisfaction to all our desires ? have we not many irregular desires , and can it be called satisfaction to all our desires ? Therefore the meaning must be , all my lawful or regular desires , the Covenant satisfies all that I can lawfully desire . Now desires may become irregular , and unlawful two ways . 1. When we desire things unlawful , covetous and lascivious desires , the Covenant satisfies them not at all , but rather condemns them . 2. Desires may terminat on lawful objects , in an irregular way , and the Covenant satisfies them not , a person may have desires after the Covenant , and yet these desires may prove very irregular .

There are three kinds of desires about the Covenant it self , and all these may be irregular desires . 1. Sometimes we desire the blessings of the Covenant , without a right to the Covenant ; as if one would desire the fruit of an Apple-tree , without a right to the Tree . 2. And sometimes we desire the blessings of the Covenant , and forgets the commands . 3. And sometimes we may desire the promises of peace and consolation , without the promises of Effectual Calling ; these desires terminat on lawful objects , but they are irregular desires , and the Covenant will not satisfie them ; but all our regular desires , all that are warrantable and according to the Covenant , there is in the Covenant satisfaction to them all ; the person that hath a Covenant-relation to God , they have in that relation , satisfaction to all their desires .

Withoutinsisting further in clearing the words , I will take one Observation , and readily follow it in three or four Sermons , for it is a great truth , and as important a truth , as any that hath yet occurred in this Verse , and the Observation shall be this ;

Doctrine . That the Covenant is satisfaction to all our desires : if God hath made with me an everlasting Covenant , it 's that which may satisfie all my desires ; it 's true , it will not satisfie our irregular and unwarrantable desires , it will not satisfie covetous and lascivious desires : I remember I read of a man , who came to a Philosopher , O saith he he is a happy man that hath all his desires ; the Philosopher answered , he is a happy man , but a far happier man , that desires nothing but what he ought to desire ; so , if we desire nothing but what we ought to desire , the Covenant will satisfie all our desires . This shall be the Theme that I resolve to follow a little , that an interest in the everlasting Covenant , is satisfaction to all our lawful desires . It will be a great work to convince you of this , but I hope to make it appear from very rational grounds , and so let you see , that the torment we have in our life , it 's not from want of grounds of satisfaction to our desires , but from the irregularity of our desires , we go in our desires beyond what we ought .

That the Covenant affords ground of satisfaction to all our desires , before I prove it , I must give you this Caution as introductory to it : Satisfaction of desires consists in two things , 1. The object that satisfies must be adequat and full , it must be as comprehensive as the desires are large , other ways it cannot satisfie ; it is very observable that School-men teach , that in glory , if there were one desire unsatisfied , it would be a degree of misery , he that hath an appetite , and hath his desire unsatisfied , is in so far miserable ; and if there were one desire , and one thing in our appetite not satisfied , it would be a degree of misery ; so , what is satisfying to desires , must be adequat and fully proportioned to the desire . 2. As it must be a full , so it must be suitable satisfaction , as some describe it , it consists in a suitableness of the object to the faculty ; so that if ye ask , what is that which satisfies the desires of the soul ? It 's a full object , and an object suitable to all the faculties in the soul ; so when we say , the Covenant satisfies all our desires , there are two things wemust instruct to you , that the Covenant is full and comprehensive of all the good we can desire , and that these good things are suitable to our desire : these two I will labour to make out in this Sermon , that I may prove that the Covenant is satisfaction to all our desires , I shall first prove it to be full and adequat , and then prove it to be suitable , and consequently prove it full satisfaction to all our desires .

First , That the Covenant is full , abundantly adequat and comprehensive of all the things we can warrantable desire : for clearing of this , I will offer you first some general proofs of it , and secondly some particular and special proofs of it .

First , I will offer you some general proofs of it , and by way of Introduction to them , I will give you this in the entry , That God in the Covenant resolved to lay himself out to the outmost , Mat. 22. the Gospel-offers in the Covenant , are like to a certain King , that made a Marriage-feast , at the Marriage of his only Son ; a King making a Feast , and making a Marriage-feast at the Marriage of his only Son , thou may be sure he would lay himself out to the outmost at that Feast ; so the Lord hath laid himself out to the outmost in the Covenant : This being generally premised , it may make you expect , that it will not be difficult to prove , that the Covenant contains satisfaction to all our desires .

And I will offer you these four general proofs of it , 1. The Covenant contains all the excellencies that are to be found in the Creatures ; ordinarily our desires they are regulat by our senses , like Eva we see the Apple , and we have an appetite after it , according as we see , our appetite and our desires , are regulat by hearing and seeing ; there is nothing excellent that ever we heard of , or saw , but it 's contained in the Covenant ; take a view of the Covenant , and ye will find in it the promises of a Kingdom ; nay more , of Bread , Wine , Milk , Honey , Myrrhe , Spices ; ye will find also in the Covenant , promises of Fountains , Gardens , Beds of Roses , ye will find Gold , Linen , Eye-salve : there are some Divines have taken pains in some of their Books , to gather all the similitudes together , and they evidence , that there is nothing excellent in the Creature , but it 's promised in the Covenant ; if a man have a desire after Gold , and fine Gold , if he have a desire after Linen , and fine Linen , after Bread , Wine , Spices , Beauty , ye will find one , who is white and ruddy , hath promised all these in the Covenant ; what ever it be that a man hath an appetite after , ye will find it in the Covenant ; and since the Covenant contains all these things that are excellent among the Creatures , is it any wonder that it satisfie all desires ? all pleasure , profit , honour , or whatever the appetite can be carried after , is promised in the Covenant ; and which is remarkable , Gold , Bread , Wine , fine Linen , &c. they are but shadows that are to be found among the Creatures , the substance is only to be found in the Covenant : It 's called fine Gold , to distinguish it from Gold in the earth , it 's called fine Linen , for all other Linens are but black in comparison of this ; it 's called Eye-salve , for Salves may be Salves to our finger when it is cut , but it 's much to make up Eye-salve ; all excellencies in the Creature , are only to be found in the Creature in the Shell , and are to be found in the Covenant in the Kernel . 2. All that is in glory , and all that is in Heaven , are contained in the Covenant : The Prophet tells us Isaiah 64.4 . Since the beginning of the would men have not heard , nor perceived by the ear , neither hath the eye seen , O God , besides thee , what he hath prepared for him that waiteth for him . It is a strange description given of Heaven in Scripture , Rev. 21.10 . It 's called a City , and a great City , and vers. 12. The wall of it hath twelve gates , and vers. 14. It hath twelve foundations , and vers. 19. The foundations of the wall of the City , are garnished with precious stones , and vers. 21. The streets of the City are of pure gold , and vers. 22. and 23. There is no Temple there , and there is no need of the Sun there , for the Lamb is the Temple of it , and the Sun is the light of it ; now , ear hath not heard , nor eye hath not seen a City like that which is described there , and the Covenant holds out all these ; therefore some have well observed on this Text , that the Covenant not only satisfies all our desires , but it contains something more than our desires , our desires would never have reached the longing after such a City , that had such gates , and such foundations , and streets , &c. So the Covenant must contain satisfaction to all our desires , for all the excellencies in the Creature , and all the excellencies of glory , are promised in the Covenant . 3. The Covenant must satisfie all our desires , in regard it holds out to us what ever is in God ; his infinit Attributes , his Mercy , his Goodness , his Truth , his Power , all these are made over to us in the Covenant ; there is more in God than we can desire , nay , there is something in God ; that it is impossible for our wit to reach : It 's remarkable Mat. 22.31 . Christ proves against the Sadducees the resurrection from the dead , from that word he spake to Moses at the burning Bush , I am the God of Abraham , and the God of Isaac , and the God of Jacob , God is not the God of the dead , but of the living : all the Philosophers on earth , could never have drawn that consequence out of that word ; would not any have thought it so remote a proof of the resurrection , that no Physician , no Philosopher , nor no Jurist could have drawn such a consequence , unless Christ had done it himself ? There is somewhat in that word , my God , and I am the God of Abraham , &c. that will require Christ to explain it . Now , in the Covenant he hath made over himself to us , and all that he hath , I will be thy God , this shall be my Covenant with you , I will be your God and ye shall be my people ; and is not this satisfaction to all our desires ? But 4. to evidence this yet further , that there is a satisfaction to all our desires , and a compleat satisfaction to all our regular desires in the Covenant , ye would take notice what I hinted at , when first I entered on this Verse ; there is a threefold Covenant necessary , to make up compleat satisfaction and security to our desires , and all the three kinds of Covenants concur in the Covenant of Grace : 1. There passes betwixt men a Covenant of War , and a Covenant of Peace , they are bound by that Covenant in offensive and defensive Leagues , there is a mutual Peace betwixt them , and a mutual War against the same enemies , they have the same friends and the same foes ; this is a thing very necessary in satisfaction to our desires , and this is in the Covenant of Grace , there is a reconciliation , a peace made up , and all the Articles of it are very favourable and advantagious . 2. To make up satisfaction to our desires , it is necessary betwixt Nations that enter in Covenant , that there be a Covenant of Commerce and Traffick , they will Import and Export Goods ; so here , sometimes he Imports the blessings of Heaven , and sometimes he will Export other Goods , not to wrong us , but to satisfie our desires . 3. There is a marriage-Covenant ; now what can be more desirable , to satisfie our desires , than these three ? for the Covenant partakes of all these three , and what can be more required of God , to satisfie all our desires ? To be brief , the Covenant is holden out so , as it holds out things of infinit excellency , and our appetite being finit , it 's impossible for us to have desires suitable , and adequat to the Covenant ; David had said nothing but truth , if he had said , the Covenant is satisfaction beyond my desires . Now lay the four together , and ye will see , that since God was resolved to lay himself out to the utmost , according to his own heart , to satisfie all our desires , no wonder the Covenant satisfie our desires , since it contains all the excellencies of the Creature , and all that is in Heaven , and all that is in God , and that there is made over and secured to us , not only a Covenant of Peace and War , and a Covenant of Traffick , but also a Marriage-Covenant , wherein our Maker becomes our Husband . These generals contribute somewhat to evidnce , that the Covenant may satisfie all our regular and warrantable desires .

I will follow the rest with answering five or six Questions that may occur about this , that the Covenant satisfies all our desires , and they will contribute much to clear and confirm , that there is in this Covenant satisfaction to all our desires .

Quest. 1. It may be asked , suppose the Covenant be full and suitable , yet it satisfies not all desires , unless they have a right to that fulness ; it 's a very difficult thing to satis all desires , a man proves not the Covenant to satisfie all desires , that proves it to be full and suitable , but I have not a right to it .

Answ. For answer to this , this will be no Exception against the Covenants satisfying all desires , if ye take notice of three things . 1. It 's true indeed , it may be a very ordinary Case I confess , the Covenant is full and very suitable , but my desire is to have a Right and Satisfaction in the Covenant . In answer to the Question , I say first , the Covenant it offers a Right , thou could desire no more in the offer of a Right , than the Covenant holds forth , thy desire is satisfied to the full , thou art offered all the excellencies in the Creature , and all that is in Heaven , and all that is in God , there is no less offered thee in the Covenant , thy desires are satisfied to the full as to the offer , and as to the terms on which the Offer is made , there is no more required of thee in the Covenant , than to take all these and make them thine ; no more but take and accept them , would thou have the Covenant made to thee , whether thou accept of the terms or not ? So in the Covenant , thou has the offer of a right , on the easiest terms our heart could imagine . 2. Thou that says , the Covenant answers not all my desires , I would have thee to consider in the second place , all that get a right to the Covenant , the right to it is not of their buying or meriting , but it comes through the grace of the Covenant ; so it may satisfie all thy desires as to this , the Price of the Right is Payed in the Covenant , the offer of the Right is Payed in the Covenant , so thy Right to the Covenant comes through the grace of the Covenant , there is not only the offer of a Right , but the communication of a Right , and even that communication of a Right , comes through the grace of the Covenant . 3. I would have thee that makes this exception , that thou has no Right to the Covenant , because it answers not all thy desires ; do but accept of this Covenant , and imbrace Christ on the easiest terms , and thou shalt find thy Right to the Covenant confirmed by the Covenant ; to be brief , thy desire of a right to the Covenant may be satisfied , if thou will but add to thy desires , the aceepting of the Covenant , and imbracing of the offer ; put forth thy trembling hand and take the Covenant , and thou shall find it satisfie thy desires , as to thy right to the Covenant ; so there is none can justly except , that the Covenant satisfies not all desires , if they desire a right to the Covenant ; I tell thee again , if thou will but accept of and imbrace this Covenant , I make the offer to thee in his Name this day , take it , and it 's thine . But to confirm it the better , I will offer thee two or three things , 1. If thy desire be of a right to the Covenant , if thou accept of the offer , thy desires shall be satisfied , notwithstanding of all thy former guilt , if thou have a desire of a right and an interest in the Covenant , though thou were a Murderer , a Whoremonger , a Persecuter or a Blasphemer , thou shalt have thy desires satisfied ; the Covenant excludes not thee , but rather it tells thee , though thou hast played the Harlot with many Lovers , yet return unto me . 2. The Covenant will not stand at the weakness of thy faith , if thou be one that desires a right to the Covenant , and if thou accept of it , though thou take it with a trembling hand , and with a palsie arm , though it be a trembling and shaking faith , if thou have a desire to accept the Covenant , there is in the Covenant , that which will satisfie all thy desires , though thy faith be but like a grain of mustard seed , or a bruised reed , or a smoaking flax ; if it be sincere , it will satisfie thy desires , if thou accept the Covenant . But 3. If thou accept the Covenant , it shall satisfie thy desires , and satisfie thee , as to thy right of it , though thy faith be mingled with much corruption , suppose thou cannot say , I believe , yet say , I accept , and let the next word be , Lord , help my unbelief . 4. If thou will accept this Covenant , thou shalt be satisfied in thy desires of a right to it , though thou have no price in thy hand to give ; if thou have no money , yet thou may buy without money , it 's God that sells , and he sells without money and without price ; so thou cannot say , thou has no price to give for a right to it , the Covenant may satisfie thy desires in that , for the price is payed in the Covenant ; so I suppose , the first Objection is satisfied , for I have holden out the Covenant to be full , containing all that 's in the Creature , all that is in Heaven , and all that is in God ; if thou shalt say , it satisfies not my desires , I desire a right to it , and cannot win at it , but as to the offer of a right , and accepting of the least faith , for all former guilt , and a faith mingled with corruption , and a faith that cannot buy , because they have no money , the Covenant dispenses with all these ; therefore if thou be not satisfied in thy desires of a Right , the fault it 's not in the Covenant , but in thy self , for thy desires of a Right , comes not to be satisfied , but through the Covenat .

SERMON XXXIV . 2 Samuel 23. Verse 5.

IT must be an excellent thing that can satisfie all our desires ; how vast are our desires , and how unsatisfiable ? would ye then know what it is that satisfies all our desires , the Lord hath made with me an everlasting Covenant , and this is all my desire ? I was offering you some reasons , why the Covenant satisfies all our desires ; I was entering to answer some Objections , that would contribute to clear it , I named one , two or three more I will name you , and then shall come to the Application .

Object . 1. It may be objected in the first place , that only can satisfie all our desires , which being alone enjoyed is satisfactory ; take a man in Prison , in Poverty , in Contempt , will the Covenant alone satisfie him ? have we not lawful desires after Meat or after Apparel ? and if these be nothing , can the Covenant satisfie all desires : for Answer to this , ye shall notice three things .

1. That all outward things , in so far as they are necessar ( and we can only warrantably desire them , in so far as they are necessar ) are promised in the Covenant ; it 's a rare thing for one to die of hunger , thousands die of Surfeit and Gluttony , where one dies of Hunger , and yet the Covenant satisfies their desires are to necessaries . 2. Ye shall notice , suppose there were want of necessaries , yet it 's accomplished and made up in other things , Gold will compense Brass and Copper , he that hath God , and a Right to Heaven , will hardly complain of the want of Health ; he corrected his word well that said , there is nothing left me but God , and but God said he , and what would I have more ? 3. The Covenant alone it will satisfie all desires , in regard it compenses , and makes up any thing that we can desire that is wanting ; a remarkable instance ye have of this in the Bible , Jacob he got the Blessing , Esau he got the fat of the earth . Gen. 27. Esau cometh to meet Jacob with four hundred men , Jacob offereth him a present , Gen. 33. Esau he refuses to take it , I will not take it , says he , for I have enough , take it , my brother , says Jacob , for I have all ; now , he had not the fat of the earth , if he would have counted his whole Stock , it would have but amounted to two Bands , but he had the blessing , God was become the God of Jacob , he had seen God in a Vision at Bethel , and God had blest him , therefore he can say , take it my Brother , for I have all ; now he that hath all , hath satisfaction to all his desires , so the Covenant alone , holding out Christ and the Father in our offer , is alone satisfying .

Object . 2. Another Objection may be made against this , my heart desires , says some , the possession of the Promise , the accomplishment of the Promise is not the Covenant , my heart would have the accomplishment , I would have the Peace , the Joy , the Consolation that is promised , and I would be at the Heaven promised ; now how can the Covenant satisfie all desires ? it contains excellent promises indeed , but it contains not the Peace , the Heaven and the Joy promised , and how then can it satisfie all my desires ?

Answ. For opening this to you , I desire ye may take notice of three things . 1. Ye must take notice , that there is a twofold Inheritance , or a twofold Possession ; there is a possession of the Promise , and a possession of the thing promised ; several times Believers are called in the Bible , Heirs of the promise , was ever a man called an Heir of the Charter , he may be called Heir of the Land that the Charter carries ; but the Believer may be called an Heir of the promise , the reason is , because the Promise is a great part of the Inheritance , a person in Covenant with God , is an Heir of the Promise , as Isaac and Jacob are called ; so that there is an Inheritance of the Promise , as well as in the thing promised ; a very necessary thing to be observed , for there are many precious to God who think , if they were in Heaven , and if they enjoyed the glory that is to be had there , they would count themselves as Heirs ; but while thou hast a Promise , thou art possessing an Inheritance , for the Covenant it self is a kind of possession ; thou that says , thou would be possest in the promise , and it 's no words , and a Covenant thou would be put off with , thou mistakes , for the Covenant and the Promise is an Inheritance , and thou art no Minor in the case , but art possessing as a Major .

2. Take notice ye that would be at the Possession of the Promise , and that thinks all your desires will not be satisfied until then , that the Covenant , though it put you not in the possession of the promise , yet it makes the Possession as sure , as if it were in your hand ; that which we have in a promise from God , It 's even as sure as if it were in possession ; it 's remarkable , Psal. 3.7 . The Psalm is entituled , a psalm of David when he fled from Absalom his son , Thou hast smitten all mine enemies upon the cheek , thou hast broken the teeth of the ungodly : how could they be broken , when he was flying from Absalom ? But David had a promise for it , and he counts it as sure as if it were in his hand ; it 's true it 's not so sweet nor so refreshing , as if it were in hand , but it 's as sure ; so ye see , though the Covenant put us not in possession of the promise , yet it holds forth that which is as sure , as if it were in possession . But the third thing I will give you , that will more fully answer the Question , and remove the Objection ; that the delay of the possession of the promise , is no denyal of it , and to desire the possession of the promise , except it be in the method of the Covenant , is an irregular desire ; ye heard , that the Covenant satisfies all regular and warrantable desires , but to desire the possession of a thing , before we have sought for it , and done that for which we came into the world , is an irregular desire ; so if thou say , I have a great desire of the possession of the Peace , the Joy and the Heaven , that the Covenant holds forth , thou art irregular in thy desire ; would thou be at the possession before , thou hast run the race ? or would thou be at the Crown , before thou hast foughten the battel ? that is an irregular desire , and the Covenant is not to satisfie these desires , the Covenant possesses thee in the promise , and that 's an Inheritance , and makes it as sure , as if it were in possession .

Object . 3. There are lawful desires of the Creatures , and of eschewing the Cross , and the Covenant satisfies them not ; may we not warrantably desire convenient Food , many seek no more from God , and gets it not : they may have hundreds of Temptations about their Food , and how to eschew the cross , and doeth the Covenant satisfie all their desires ? For answer to this , I would have you notice these things .

Answer . 1. Take notice , that we may desire indeed lawful convenient Food , and it may be denyed , and the removing of the Cross , and it may be denyed ; but in this case , the Lord satisfies the desire of our necessity , however he satisfies not our appetite , he may satisfie the cry of our need ; if he shall kill us with Hunger , why not ? if Famine be the Post to bring us home to our Fathers house , why not as well as a Fever ? Whatever be the way he bring us home , he satisfies the scope of our desires , the scope of our desires to him for temporal things , if they be lawful , they run in this Channel , that he would give us the things of time , in subordination to the things of Eternity , if we seek them otherways , we seek them irregularly , we seek Bread and Cloaths to help us to Heaven , but if he make Famine , and Nakedness to help us to Heaven , he satisfies our desires ; sometime we will go to God , and cry , Lord , give me this outward Mercy , and remove this Cross , for that will be helpful for my Heaven , if he deny the Mercy , and keep on the Rod , and yet help thee to Heaven , he satisfies thy desire ; as if a Patient should cry to a Physician , O! I am burning in a Fever , give me water to drink ; but he makes a Cordial and gives him to cool him , he grants his desire , though he give not water to drink ; so in affliction we cry , Lord , remove this affliction , and help me to Heaven ; he lets the affliction ly on , and helps thee to Heaven , does he not grant thy desire ? we are ill carvers of our own Lot , our desires about temporal things may be granted , when the particular way and manner of it may be removed , he takes one way for the end , and we would take another ; we cry to be brought to Heaven in a Chariot , and he thinks sit we should be brought in a Cart , we would be at glory with a fair wind , and he thinks fit in a cross wind ; but if we come to glory , as well with a cross wind , as a fair wind , the desire is granted . Another thing I would have you consider , is this , Though we desire temporal things , and get no satisfaction , yet the Covenant may satisfie our desires , the reason is , it 's rare to find us regular in temporal things ; such a Woman would have her Husband living , and she would quite God many other things , if he would not remove the delight of her eyes ; another does so with her Child , and yet they both die , notwithstanding God makes it up , and he grants their desire , they think they cannot have contentment in the World but in such a Lot , they have swallowed and drowned all their contentment , if that be taken away ; the case is so with David , there is a Child Bathsheba bare in Adultery , the Child falls sick and dies , he lyes on the ground , while the Child is lying sick , and will not eat all that time , after he hath cryed to the Lord , the Child dies , was it not much better , the same Woman bore him a Solomon , than that the Child begotten in Adultery should live ; to be brief , there is hardly any Objection can be brought from a Christians case , or from their worldly desires , but they may be all abundantly answered from this , that the Covenant is satisfaction to all our desires .

I would speak a little to the Application and Practical part of the Point , in regard it 's a thing of great Importance , I resolve to fall from this Branch of the Verse , and therefore will apply it , supposing that I have proven it abundantly .

Vse 1. And I will apply it in three or four Vses , First , Is the Covenant satisfaction to all our desires ? Then it informs of three or four things . 1. It informs of what an excellent thing the Covenant must be , Riches may satisfie the Covetous , and Honour may satisfie the Ambitious , and uncleanness and Whoredom may satisfie the Lascivious ; but what a thing is there that will satisfie all desires ? that is allanerly to be found in God , and in the Covenant , ye that would have the thing in one Jewel , that the generality of men are seeking in many pieces of Copper Coin , get an interest in the Covenant , and it will satisfie all your desires ; O! but it must be an excellent Jewel , that will pay off all your Debt . 2. It informs what is the reason , that Believers have such a deal of quietness , even in the worst of cases , let them be in Prison , let them be in a Fever , in Reproach , or in Poverty , yet they have a great deal of sweet quietness ; I will tell you , they have all their desires satisfied in the Covenant , they desire no more ; and a man that hath all his desires , in what condition soever he be , he is quiet ; the great ground of our disquieting is , we want something we desire , but a Believer that can say , he hath made with me a Covenant , he hath Bread , Apparel , Wine , Milk , Gold , Fountains , Kingdoms , Cities , and he hath them all in the Covenant ; therefore no wonder , if men labour to take their quietness from them , if devils labour to take their quietness from them , yet they have still a great deal of quietness , for they have all their desires , and they are all contained in the Covenant . 3. It informs of a third thing , of what is the reason of all the exercise of Conscience , and disquietings , that Believers have ; would ye know what it is , there is one thing that is all their desires , which is their security in the Covenant : now , no wonder , when they are crost in that which is all their desire , to see them hanging down their head , and the seeble knees smiting one another , for when they are crost in their interest in the Covenant , they are not crost in a trifflle , but in that which is all their desire ; so ye may see the reason of their peace , and their trouble , ( one thing have they desired of the Lord , as it is , Psal. 27. ) And as one thing goes ill or well , accordingly have they peace or not . 4. Is the Covenant all their desire ? it informs of what a different nature the Spirit of Believers , and the Spirit of the Ungodly are ; there are many they never care for the Covenant , many say , who will give us Corn and Wine , and many hunt after their lusts ; it 's a wonder to see the great odds , betwixt the desire of Believers and ungodly men , even as great odds as betwixt East and West , all their desires are satisfied , if they can say , God hath made with me an Covenant , wherein he hath made over himself , and his Son , and all that he hath ; hardly will there a Cross come , that will ly heavy on , no wonder , for they have all their desires , and a man cannot count himself crost , that hath all his desires .

Vse 2. Secondly , for Use , is the Covenant all the desires of the Believer : Then I would exhort you to make it all your desire , O! we are plagued sometimes with Lascivious , Earthly and Frothy Desires , how excellently did the Philosopher Socrates answer the man that came to him , and said , O! says he , he is a happy man that hath all his desires , but says he , he is a happier man that desires nothing , but what he may lawfully desire ? labour to get your desires regular according to the Covenant , that these may be nothing in your desires , but what is contained in the Covenant . I would press this with several Motives and Considerations , O! but the person is come to a noble Lot in his way to Glory , that hath his desires regulat , according to the Covenant , whether they be desires for the Church of God , or for themselves .

Readily ye may ask , How shall we get our desires regulat according to the Covenant ? I will offer you two remarkable helps , and two Motives , to get you desires regulat according to the Covenant .

First then , for helps to get your desires regulat according to the Covenant , take these four things . 1. I would exhort you to study the Covenant , it will be an excellent help , to get your desires regulat according to the Covenant , if ye be acquaint with it ; the Covenant should be the glass ye should be looking into , and bringing your desires to it , and the Covenant , like a face in the glass , should resemble one another ; believe it , Christian , who minds to come to Heaven , there is nothing thou needs , either for thy being or thy well-being , but it 's contained in the Covenant ; therefore be a student of it , and be well acquaint with it , it holds forth the things of Time , and things of Eternity , all the excellencies of God , all that is communicable to Creatures , are in the Covenant ; therefore , if thou would have thy desires regulat according to the Covenant , be a student of the Covenant . A second Direction is , consider seriously , there is nothing thou can desire in Faith , except it be a promised mercy , and contained in the Covenant ; we have a great Question with the Patrons of Liturgie , the English service Book ; some Divines write against it , say they , there are many Prayers in it , for things not promised , and we can only pray in Faith , for what is promised ; we can warrantably pray for nothing , but a promised mercy , for Faith is always founded on the Promise ; so it is objected , if the prayer go beyond it's Object , it 's a prayer of the Service-Book , and I believe some pray in passion against their neighbour , and they pray for themselves ignorantly , as their Opinion leads them ; but if it be not a prayer within the Covenant , it will do no good , for Faith is a believing in the Promise , and if thou prays not in Faith , thou prays in sin : so this may be a pressing consideration , that our prayers will never be heard , though it be presented with as many Tears as there are Waters in the Ocean , if it be not according to the Covenant . A 3d. Direction , endeavour a work of Mortification in thy desires , unless thy desires be mortified , they will go beyond the bounds of the Covenant ; therefore in Effectual Calling , there is especially intended by the Spirit of God , the Mortification of our desires , we are not to desire as Christ said to the Mother of Zebedees Children , Ye desire , says he , ye know not what , she desired one of her Sons to sit upon his right hand , and the other on his left ; she would fain have the persons great that she loved ; were we mortifying our desires , we would have another kind of life of it in the world , than we have , the thing that torments us in the world , we have a desire after this and that , and the third thing , and are tormented because our desires are not accomplished ; but were there a mortification of our desires , and a bringing them according to the Covenant , we might have a sweet and contented life in the world , beyond what we have ; I heard a passage of an Old Man , here am I , says he , that in my life desired nothing , but what I got , and I wanted nothing of what I desired , if we could get our desires regulat according to the Promises , and agreeable to them , what a sweet and contented life might we have in the Wilderness ; therefore labour to mortifie your desires . A 4th Direction is , labour to desire all temporal things submissively ; he did cast us a noble Copy , that said , Father , let this cup depart from me , yet not my will be done , but let thy will be done ; what ever temporal Lot we come under , if our desires be according to the Covenant , ( let your desires be for the life of your husband , or this friend , or that Child ) they will be with submission , not my will , but thine be done . Now these four would help you excellently , to get your desires regulat according to the Covenant .

I will press these four with these two motives . 1. Know this Christian , that the great reason of all the anxiety and torment of thy life , flows not so much from thy crosses , as from thy desires ; the great reason of all our torment and anxiety of our life , is not , that God afflicts , but that our desires are contradicted , readily affliction is according to our apprehension , the only thing that makes the cross light to one and heavy to another is , the tempter of the Spirit ; if we could get the victory over our desires , we might go through the World singing , hardly would we be tormented with the things that torment us ; one desires brave apparel , another honour , a third good entertainment , and they want them ; it 's no : the want of them that is the cross , but their desire that makes it the cross ; it 's evident from this , one will want their desires and not be crost ; one will take well with a reeky Cottage , and a piece of brown Bread , that another would account a cross ; the reason is , the one's desire is not like the other . A second motive is , it was one of the great reasons that made Christ have so contented a lise in the World , there was hardly a man the Father had crost more , than he did him , and yet ye find him never discomposed , he is many time at , The foxes have holes , and the birds of the air have nests , but the Son of man hath not where to lay his head ; he is sometimes led so the Wilderess , and tempted of the Devil , and the Prince of this World comes against him , but hath nothing within him , for he had no desires , therefore he is not disquieted , he will come to an Hill side and sleep all night , another time he will be on the Sea all night , another time he came to Jacobs Well , and sought a drink of Water , he had Tribute to pay when Cesars Tribute was to pay , never one had mo crosses and more quietness , the reason is , he had no desires , if we could get the victory over our pride , our ambition , our lasciviousness , the hundred part of what we have , would satisfie us , but it 's our appetite , and not our necessity , that hath a great influence on our torment .

Vse 3. Thirdly for Use , Is the Covenant satisfaction to all our desires ? Then the third Use is of Consolation , and it speaks comfortably , especially to three sorts ; 1. To them that it may be have not much sense and experimental proof of God , readily when they go to pray , he hides , he neither gives liberty to pray , nor answers he their prayer , shall he sit down and say , he hath no satisfiction to his desires ? No , if he lay in a part of the Covenant to you , the Covenant must be taken for the Inheritance , so long as we are Minors , we must look on the Promises as an heretage ; and if he lay in a Promise , or a part of the Covenant to thee , bring not in a bad report of him , to say , thy desires are not satisfied , I came to his door , and I came from it as hungry as I went , and yet he hath given thee a part of the Covenant : It 's lamentable to see so excellent a Covenant , purchased by such a person , contrived by such a Mediator , and to see Believers lay so little weight on it ; suppose he deny thee sense in thy spiritual interest , yet thou hast ground to sing , that thou hast satisfaction to thy desires , if he lay in a part of the Covenant , and clear up thy interest in it . 2ly . For consolation , they that go through the World loaden with crosses , they hardly find the World but scouling on them , they may be prone to bring up an ill report on God , to say , he gives other folk their desires , but gives not me mine ; but hath he given thee the Covenant , and wilt thou say any thing to thy interest in the Covenant ? And wilt thou yet say , he hath not given thee thy desires ? If he hath not given thee thy desires , they are irregular , go and repent for thy desires . Hast thou not in the Covenant drink indeed , Wine , Milk , Honey , Gold , Eye-salve , Fields , Fountains , Kingdoms , Cities ? And yet wilt thou say he hath not given thee all thy desires ? Nay more , hast thou the City that hath the twelve foundations ? Hath he made over by Covenant all that is in God ? Remember ye that Note , that in the Covenant , God lays himself out to the outmost , like a certain King making a feast at the marriage of his only Son , if ever a feast be great , it will be the feast of a King , and the feast of a King at the Marriage of his only Son : the scope of it is , that God lays himself out to the outmost , and yet shalt thou say , he answers not all thy desires ? Go not to complain of your straw-bed , nor of your Bread , though it were never so brown , if ye have an interest in this Covenant , ye have all your desires , and more than ye can desire , for there is something in God our appetire cannot desire . 3ly . It speaks comfortably to them , who know not what may be before them ; O! may some say , if I go forward , I will fall over head and ears , and all ; and another says , O! I am afraid I fall away , and many torment themselves with what is to come , and the evil they feared fell on them ; but why art thou tormented , that has an Interest in the Covenant ? If thou have that , thou hast all that thy heart can desire , I will close all with exhorting all of you , to labour to regulat our desires according to the Covenant ; when ye find ye desire a thing ye cannot produce a Promise for , suspect it as an unwarrantable desire , and all that hath gotten the victory over the corruption of their heart , if ye can go this night and ly down , and appeal to him that is the fearcher of the heart , ye desire no more than what is promised , it s an evidence he hath mortified your desires , and brought you under the Bond of the Covenant ; blessed are they that can say , the Lord hath made with me an everlasting Covenant , and desire no more if he would make me a King , nay , and give me all that is betwixt the rising of the Sun and the going down thereof , I desire no more , for he hath made with me a Covenant .

SERMON XXXV . 2 Samuel 23.5 .

DAvid is describing the Covenant that God made with him , that it was everlasting , and well ordered , and sure ; he builds two great Conclusions on it , this is all my salvation and all my desire ; the latter of these I have spoken to , it 's a great mercy , when we can have our desires regulat according to the Covenant ; when there is nothing desired , but promised mercies ; irregular desires are the great foundation of the torment of our life , they cannot choose but have sweet contentment , and a life full of tranquillity , that have gotten the victory over their desires , not warranted by the Covenant .

But I will say no more of this , before I leave these two , there is one thing yet lying in them , all my salvation , and all my desire ; the two joyned together imports , that the Covenant is a perfect Charter , it 's a very rational Deduction from it . That which is all the ground of the hope of salvation , and that which is satisfaction to all desires , must be a perfect Covenant ; therefore , before I leave the handling of this Character of the Covenant , I will take in this , and handle it this day .

Doctrine . That the Covenant of Grace made with believers , is a perfect Covenant , it is a very useful character of it , and comfortable , and therefore hearken unto it ; it may be said of the Covenant , which David Psal. 19.7 . says , The Law of the Lord is perfect , converting the soul ; and that which he says Psal. 119.96 . I have seen an end of all perfection , but thy Commandment is exceeding broad ; it 's as much as , I can see no end of thy Commands , they are so full and so perfect ; this is an excellent character and property of the Covenant ; whereas in other things , we can see nothing but vanity , and emptiness , and froth , there is a perfection in the Covenant .

That I may the more distinctly handle this , I will propose these four things to be dwelt on . 1. I will prove by some reasons , that the Covenant of God is a perfect Covenant . 2ly . I will enquire in what respects it is perfect . 3ly . I shall clear some Questions , and answer some Objections against its perfection ; and in the last place , I shall dwell on the practical part of it .

Reasons First . For some reasons to prove , that the Covenant is perfect ; and indeed it 's not easie to believe the Covenant to be perfect , every one will have their Objection against it ; yet there are these four things , that will very strongly concur to demonstrat that it is a perfect Covenant . 1. That to which nothing can be added . and from which nothing can be wanting , must be a perfect Covenant , that is the proper definition of perfection ; now this agrees well to the Covenant , there is nothing wanting in it , and nothing can be added to it ; it is remarkable Rev. 22. He that adds to the words of this Prophesie , God shall add to him the plagues written in this book ; and he that takes from it , God shall take his name out of the book of life ; that is one sure reason , to prove it a perfect Covenant . Papists tell us , they say they add no corrupt additions , but perfecting additions to the words of this Book ; now , corrupt additions is a contradiction , for a corruption is not an addition , but the Covenant is so perfect , as whosoever he be that offers to add to the words of this Book , God will add to him the plagues of this Book , and whosoever he be that takes from it , God will take his name out of the Book of life .

Reas. 2. That Covenant that is sufficient to make the man of God perfect , must be a perfect Covenant : that which is in it self sufficient to make a Believer perfect , what can be more requlsite to make up perfection as to us , but the thing that will make us perfect ? And the Covenant is sufficient to make the man of God perfect . 1 Tim. 3.16 . All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness : Now , since they are sufficient to make the man of God Perfect , the Covenant must be a perfect Covenant that is thus useful .

Reas. 3. It will prove a perfect Covenant , if ye consider that God in the Covenant is at the outmost of his offers ; now there can be nothing wanting , if God be at the outmost of what he can offer . There are three things that in the Covenant evidences God to be at his outmost , so to speak with reverence , that he cannot go beyond the three . 1. The blessings of the Covenant , he cannot go beyond them , he cannot offer greater things than himself and his Son , and both these are promised in the Covenant . 2ly . He is at the outmost of the freedom of the terms , on which these offers are made : it 's impossible to make an offer on freer terms , that we should accept of him , and turn from our iniquity and hearken and incline our ear to the Covenant ; what easier terms was it possible for God to make such great offers on ? 3ly . He is at his outmost as to the Seals and Security of the Covenant ; it 's remarkable , when he confirm'd the Covenant to Abraham , Heb 6. Because he had no greater to swear by , he swore by himself that imports , that he gave the greatest Oath he could make , if he could have sworn by a greater , he would have sworn by it ; so he is at his outmost , as to all these three . Must not that then be a perfect Covenant , where God is at his outmost , and where ( to speak with reverence ) he can neither make greater offers , nor freer offers , nor give greater security for his offers ?

Reas. 4. That must be a perfect Covenant , which upon the grounds given in the Text , satisfies all desires , and is all the hope of salvation , this proves it a perfect Covenant ; our desires are very vast they are ordinarily like the Sea , our desires are like an Ocean , yet all desires , and even when they shall be racked to the full , the things contained in the Covenant shall satisfy them , and that for all eternity : so the Covenant cannot but be a perfect Covenant ; so lay the four together , and ye will see it a perfect Covenant .

But the more clear handling of this will appear , if I will particularly enquire into what respects it is a perfect Covenant : It would take a long time to open this , I will confine my self in handling this , to four or five particulars , and in these shall let you see , in what respects it's a prefect Covenant 1. It 's a perfect Covenant in regard of excellency ; it 's perfectly excellent , if the things contained in the Covenant , had been many things like the gifts Abraham gave to Ketura his Concubine and her Children , it would be far from being a perfect Covenant , suppose it had been a liferent Bond , or a lifes Tack of health , or a little whiles flourishing in the world , what a silly thing had it been in the point of excellency ? But the Covenant is perfect in this respect , the greatest things God can give , are contained in it , he will give grace and glory , and no good thing shall be wanting to them that live uprightly ; no , he cannot offer greater things , he offers in the Covenant all that he hath , and to make us Ruler over all that he hath , blessed shall that servant be , whom his Lord when he cometh finds so doing , verily he will make him ruler over all that he hath . 2ly . It 's a perfect Covenant , in regard it holds out not only all these excellencies , but it 's a Covenant of the most excellent things in their perfection , in as far as they are communicable : Divines distinguish two sorts of Attributes of God , some communicable , some incommunicable . Infiniteness is incommunicable ; Eternity is incommunicable ; other Attributes of God are cammunicable , his Wisdom , his Holiness , his Justice , his Goodness . All the Attributes of God communicable , are made over to us in the Covenant ; he promiseth they shall be forth-coming to us , : and there are some Rays communicat to Believers , like Beams proceeding from the Sun , they come from God the Fountain of Wisdom and Holiness , all the righteousness of Christ , in so far as it is communicable , and as we stand in need of , is made over in the Covenant ; there is nothing in the Father or in the Son , that is communicable , but it 's made over in the Covenant ; since it is so , that the most excellent things are promised in the Covenant , and all the excellencies of the Father , and of the Son , in so far as they are communicable , and we are capable of , are made over in the Covenant , it must then be a perfect Covenant in regard of excellency : What is possible for you to imagine ? What is desireable ? What is the Father and his Son , and all that 's in him , in so far as we are capable of , and are communicable , is made over to us in the Covenant . 3ly . It 's a perfect Covenant in respect of duties ; there are two things that make up the whole duty of Man , or of a Christian , and ye will find there was never any thing so perfect in both regards , as the Covenant is . 1. The Covenant is perfect in regard of Mortification . 2ly . In regard of Vivification . First , It 's perfect in regard of Mortification , the Heathens and all Hypocrites know nothing of this mystery of the Covenant , the Covenant is perfect in regard of Mortification ; if ye view three things required in the work of Mortification . ye will find them all called for in the Covenant . 1. The Covenant requires , that we should not only mortifie outward and scandalous lusts , but also inward heart-lusts ; the Covenant calls for both the two , all the Law-gives that ever gave Laws to the world . their Laws strike not at heart-ills , but the Covenant is thus perfect , as the lusts of the heart , the lust of the eye , eyes full of Adultery , even that the Covenant condemns , and makes Adultery ; and so its perfect , in regard it not only sneds off the Branches , but it strikes at the root , even or heart-lusts . 2ly . The Covenant it presses the mortification of lesser things , even the things that we would think but a small evil , the Covenant presses that we should watch against every iniquity , and count nothing small that is committed against a great God . 3ly The Covenant not only presses the mortification of heart-ills , and the least ills , but it presses the mortification of the most dear things , and things most precious to us , such as the right hand , the right eye , Mat. 5.29 . If thy right hand offend thee , cut it off , and cast it from thee , if thy right eye offend thee , pluck it out , &c. better to go to Heaven with one eye , than to go to Hell with two ; so argues Christ , the smallest sin , the least appearance of sin , and the dearest of things , though it were as dear as the right eye , & the right hand , they must be mortified , and must not that be a perfect Covenant , that gives so perfect Laws ?

Secondly , Take a view of Vivification , and of positive duties supradded to the work of Mortification , and ye will find it perfect in regard of these , especially if ye notice three things . 1. The Covenant presses universal obedience to the Law , not only the first Table of the Law , but the second , not only duties to God , but to our neighbour ; the Covenant presses a believing of all that God says , God spake all these words , saying , is the Preface to the Ten Commandments ; they are all the words of God , if one of them had been spoken by the god of Ammon , if a second had been spoken by the god of Israel , we might have said , this was spoken by the god of Ammon , and is not to be obeyed ; but all the Commands are the Words of God , and therefore all are to be obeyed . 2ly . The Covenant in the point of Vivification , declares against slothiulness as well as scandals , the Covenant says , the Tree that bringeth not forth good fruit , or the careless or barren Tree , will be cast into the fire , as well as the Tree that brings forth Accorns , and that is an evidence of the perfection of the Covenant ; it 's well observed of Jonah , a sleeping Jonah may ruine a Ship , as well as a Pirat ; had there come an Enemy , or a Pirat upon the Ship that Jonah sleeped in , it could not contribute more to ruine it , than his sleeping ; security and slothfulness will bring thee to Hell , as well as the grossest scandals . 3ly . The Covenant calls for Grace as well as duty ; there is nothing acceptable duty to God , but what hath grace at the bottom of it , if we give our body to the fire , and want charity , if we pray never so much , and pray not in faith , it 's not acceptable ; there is no right work of Sanctification , except the work consist of Grace as well as duties : must not that be a perfect Covenant , as to all the duties of Mortification and Vivification , that requires such exact obedience , as ye see required in it ? 4ly . It 's perfect , in respect it 's a compleat answer to all our necessities ; there is nothing our necessity can call for , but it 's contained in the Covenant , the truth of this will appear , if ye take notice of two things . 1. There is no want a Believer can be lyable to , but readily ye will get two Promises in the Covenant relating to it ; some have taken the pains to cast them up , and in their Treatises made appear , that there is no want a Christian can come under , but in the Covenant there will be at least two Promises for one want , if ye go through particularly ; is it a heart of stone ye complain of ? Is it an unclean heart ? Is it weakness of Grace ? Is it the strength of corruption ? Be what it will , ye shall readily find two Promises for what ever want a Christian can come under . 2ly . The Covenant holds out Christ in all his three Offices , it 's certain , Christ being appointed of the Father a Physician , a Mediator , a Propitiation , he must be suited to all our wants ; now Christ in his fulness is holden out in the Covenant ; so the Covenant in all the Promises of it , is nothing but the execution of his threefold Office , as King , Priest , and Prophet in the Church ; hence I rationally infer , it 's a perfect Covenant , for if there be a fulness in Christ , in whom a Believer is compleat , and that fulness be communicat and dispensed , according to the tenor of the Covenant , then it must be a perfect Covenant , for there is no want , there is no strait , there is no case that can be perplexing , but at least ye shall find two promises , if not sometimes six relating to it .

Lastly , to prove it a perfect Covenant , that must be a perfect Covenant , the blessings whereof are to be eternal ; indeed if they ended , if there were but a Liferent-tack of them , suppose he should give us a Tack of peace and of pardon , and all that God hath ; suppose he should have made over all that he hath in the Covenant , and only given us seventy years Tack o● them , as he hath given us of our life , and the date of our time , though it had been perfect in excellency , yet it had not beet perfect in duration , but this makes it perfed in all things , and well ordered , that as the excellency of it stands in this , that all that is in God , and all the righteousness of his Son is made over to us ; so it is to endure for all eternity . Now lay these four together , and ye will see that the truth of this is unquestionable , that among many excellent characters and propetties of the Covenant , this is a special one , that it is perfect .

Before I apply this Doctrine , there are three Objections , one of them made by Quakers , another by Papists , and a third by Episcopal men , and Patrons of Ceremonies ; and all the three I will remove .

Object . 1. First , it may be Objected , this Covenant is not perfect , why ? There are many things revealed by a voice within us ( say the Quakers ) not contained in the Scriptures ; that cannot be a perfect Covenant , that contains not all things necessar for Salvation , and this Covenant contains not all things necessar for Salvation ; why ? The Spirit reveals this and that to me , when there is no nearness to him , and this is necessar , and therefore the Covenant cannot be perfect ; and indeed Quakers , who are multiplying , and against whom Ministers should give warning , they are twining up their Disputs to this head , for if they gain this , that the Spirit reveals new Truths , not contained in the Bible , they gain all their desire ; what ever is born in on a man , they call it the work of the Spirit , now what can be Replyed to this ?

Ans. For Answer to this , and to guard against this Doctrine of theirs , ye would take notice of three or four things about it . 1. The proper work of the Spirit of Truth , is not to reveal new Truths , but to open the eyes to the Truths already revealed ; when the Spirit , the Comforter , comes , he will guide you in all Truth , and bring all things to your remembrance , the work of the Spirit of Truth is to bring all things already revealed to our remembrance ; The Spirit when he comes , he shall take of mine , and shew it you . John 14.16 . That is , He shall take my Covenant , and my Righteousness , and shall shew it to you : so the work of the Spirit of Truth is , to bring things to our remembrance , that Christ hath already revealed , when they are put to it ; they cannot in all the Bible shew the least Promise , that the Spirit will reveal new Truths , but will bring things already revealed to our remembrance . 2ly . Take notice , that this Principle contain , one of the greatest reflections on the Scripture , if there were no more to make it odious to you than this , it is enough , for it says , the word of God is not perfect , the Spirit says , it is perfect , and closes the Bible with it , If any shall add to the prophesies of this Book , God shall add to him all the plagues contained in this Book ; if there were no more to make it abominat , and odious , by all sober Christians , this reflection that it contains , on the perfect rule of manners , the Scriptures and Covenant of God , it is enough ; and who will maintain a necessity of Revelation of new Truths , must maintain , that the things already revealed , were not perfect , and consequently reflect on God , who hath given man a rule , but not a perfect rule . 3ly . The evil of this will appear , in regard it were the way to destroy , and to turn not only mankind , but the Church of God into confusion ; by what rule shall one discern the thing born in upon us , to be from the Spirit ? They say , they are to judge the Spirit by the thing born in upon us , and not to judge the thing born in on us by the Spirit ; Therefore in Germany , it was so born in on a man , to that hight , as to kill his own Wife , and one another , to blaspheme God , and one another to commit Incest , and shall we judge such blasphemies against God , and such horrid Acts of Murder and Incest , whe● born in on a person , to be from the Spirit ? That would destroy both the Church of God , and all humane Society . An● Lastly , it fathers on the Spirit of Christ , the Spirit of Truth all the horrid Inventions and Imaginations of mans own hear● what a dreadful thing is this , that the corrupt heart inven● and imagines , and then fathers it on the Spirit of God , an● speaks lyes in his Name ? So if there were no more , to make you tremble at this Principle of Quakers , and make you 〈◊〉 believe the Covenant a perfect Covenant , it 's more than enough Now for all this Principle of Quakers , and the Objections the● make , the Covenant is perfect , and all things to be believe● and to be done , are contained in it ; and they that will say the Spirit reveals new Objective Truths , by the Spirit with●● them , they are putting themselves to horrid Temptations .

Object. 2d . The second Objection is moved by Papists , wh● say , there are unwritten Traditions as necessar for salvation as any thing contained in this Covenant ; the Council of Tre●● say they , appointed them to be received pari pietatis affect●● that the Scriptures are to be received ; and here is one of th● great grounds , why the Christian Church , is so tossed with Divisions and Questions , about things they confess are not i● the Scriptures , but are contained in a Rule as certain as th● Scriptures ; and makes not this against the perfection of th● Covenant ? It 's not perfect , say they , in regard the generality of Christians , and all Papists , they take themselves to unwritten Traditions . I need not dwell on this , I trust there is not much need of crying down these Traditions in this place , in regard , I am perswaded , the most part believe the perfection of the Scriptures and of the Covenant .

Ans. I will only say these three things of these Traditions . 1. Take notice , that the most part of the thing ; they offer for Traditions , as necessar for Salvation , if ye would but examine the grounds on which they are taken up , ye would admire , that men of such parts , go upon such shallow grounds ; They say , their Traditions must come from the Apostles ; why ? Because we cannot tell when they came into the Church , such as the Office of Cardinals , &c. As if a man cannot tell , there is a Burn running through the Town , that yet cannot tell the Spring-head , out of which it comes : now , is not this a very shallow ground , these Traditions must be Apostolick , because none can tell when they began . 2ly . I will say of these Traditions , the most part of them are but vain things , they look not 〈◊〉 flow from the Spirit of God ; there are many of them vain ●●ings , and tend more to prove a Popish Interest , than Christian piety ; no wonder then , that Christians heart stand at ●hem . 3ly . We reject all these Traditions , and there will ne●er be peace until all these Traditions be taken away , and ●ll we come to resolve in the Covenant of God , and the Scri●ures , to be the perfect Rule of manners , which are sufficient to make the man of God perfect . So it stands as a firm Truth , that the Covenant is a perfect Covenant .

Obj. 3. May it not be said , are there not many things ne●essary for Believers in their Faith and Practises , that are not contained in the Scriptures ? As for example , if there be a Question about Forms of Ecclesiastick Government , that is not determined in the Scriptures .

Ans. To this , I will say two things . 1. It is enough to me ●ustly to have aversion from any form of Government , if it be not determined in the Scriptures ; many confess this , and yet they own Prelacy , they say in all the Word of God , God hath ●eft no particular Direction to such and such Officers , but what he hath left to all Ministers , he hath imposed no Duty on them , nor hath he told people now to carry to them , in all the Bible ; is not this a sufficient reason against them ? Is not this a yielding of the Cause ? But 2ly The Covenant is perfect , as to this , the Lord hath determined a form of Government , and hath set it up even among preaching Ministers of the Gospel , giving them the same qualifications , with any distinction ; the Lord hath positively determined all things necessar for such and such Offices , and herein the Covenant is perfect , in regard it positively determines , what form of Government the Master of the house would have in his own house .

But secondly , are there not many things relating to worship , that are not determined in the Scriptures ? Such as Forms , Gestures and Garbs , and such like , and are these determined in the Scriptures ? For Answer , if they be not determined in the Scriptures , they should not be practised , and this is a sufficient Argument ; it 's ordinarily the Whore that busks her self , let the Whore , or the Romish Church wear a buskin all hanging with Ribbens , but let not the true Church wear that Garb ; for the Bride , she is ay comliest in her native purity ; and really Gods Ordinances have another manner of Grace , in their naked purity , we need not set Forms in our Worship , all these things are determined in general Rules in the Scripture , Let all things be done decently and in order , let all things be done without strife , and let them be done in charity . To be brief , there is nothing in time and eternity , but it is contained in the Covenant , and so it must be a perfect Covenant .

SERMON XXXVI . 2 Samuel 23. Verse 5.

PErfection is a comprehensive Property of the Covenant , I can say no more of it than I have said , Perfection is a thing , to which nothing can be added , and to which nothing is wanting ; I laboured to convince you of this .

The practical part of the Point remains to be handled . Is the Covenant a perfect Covenant ? There are three or four practical Uses of it , I will follow ; I confess there is hardly any thing in Time that we can ascribe the name of Perfection unto ; the most excellent of persons have some defects , there is something wanting in them , there is something in their humour , and in their way , that says , they are not perfect , the most excellent of things are so , the Rose will fade , and it hath a Brier in it , but the Covenant is perfect .

Use . 1. It serves then to reprove these , who take it not up as perfect ; and there are three or four sorts of Persons , that come under this Reproof . 1 It reproves Quakers , that tell us of new Truths , that will be revealed to one man , and not to another , they reflect on the Scriptures , they say the Covenant is not perfect , they blaspheme God and destroy humane Societies ; they make no Church certain till their Revelation come ; all that hath been done by Christ , may be overturned by a new Revelation ; ye ought to be guarding against this Principle , they will be lying among you , and ye not know them , this is their great Principle , and that which now in their Books , they are hotest in following , guard against it , as ye would have God's peace , and hold by this , that the Covenant is perfect , it contains all your salvation , and all your desire . 2ly . It reproves Papists , the bulk of whose Religion lies in humane Inventions and Traditions ; Mr. Baxter observes well , it 's a ground to suspect them enemies to the Scriptures , for they will not admit the Scriptures to be the Judge of Controversies ; it 's even like a man declining a Judge , because he suspects him ; but we maintain this Covenant to be a perfect Covenant , it contains all our Salvation , and all our desire ; and we bid no more for the mind of God , than what is contained in it ; and until we see him , we will take these Letters of his , and trust them , and walk by them , and expect from him , according to what is contained in this perfect Covenant . 3ly . It reproves these among us , who will have the Covenant perfect , as to all things relating to Faith , but they will not have it a perfect Rule of Manners , they say , for Ceremonies and Forms of Government , we are not to seek them from Scripture , and a Covenant ; and where should we seek them , if we seek them not there ? And what have any thing to do in his house , that hath not his Warrand , if there be not determinations in the Word about them , and if they cannot pretend to Christ's Commission , what Warrand have they to his house ? O! they cut the throat of their own Conscience , while they deny this . 4ly . It reproves many practical Christians , who do not take the Covenant for a perfect Covenant . Frequently it comes to be the case of a Christian , to doubt and question , and sit down ( like a Woman in Travail , thinking she will never be delivered ) seeking after some Sense and Experience , unless God communicat something that will tickle their affection , they cannot take the Covenant , nor a Promise of the Covenant ; thou does not believe the Covenant to be a perfect Covenant ; readily thou speaks of it , as if it wanted out thy case ; thou will say , it contains many things , but alas it wants out my case , thou understands not the nature of it , for it 's a perfect Covenant , it 's all thy Salvation , and all thy desire , and there is nothing wanting in it , that he that was wiser than thou , thought necessar to be put in it . All these comes under this reproof , and however thou joyns with Papists and Quakers , and all the Patrons of Ceremonies ; in an hour of Temptation , when thou takes not the Covenant for a perfect Covenant , yet it is a perfect Covenant .

Vse 2. The second use of the Point , is the Covenant so perfect a Covenant , it contains what God can promise , and all that we can desire ? then it serves for Information , and there are four or five things it informs of , and that a Christian should seriously ponder . 1. Is it a perfect Covenant ? It informs of the Obligation we have to him that made it , and to the Mediator that treated it ; there is nothing can be added to it . O! but he managed the business well , and there is nothing wanting in it , for it 's a perfect Covenant , there is hardly a man hath a business , but we will find some fault . I like well the Observation a Moralist hath , says he , there are many , they are like Witches , in finding out faults , wheras Wit lies rather in covering faults ; it 's the greatest Wit that can best defend a bad Cause ; ordinarily , there is no man can go through the World , but there are ay some saying , see the fool , but what fault can ye find in the management of this Covenant , for it 's perfect ? I appeal in cold blood to any Christian , is there any thing can be added , or wanting in it ? He that managed it , was Christ the Wisdom of God , and the Power of God , that carried the business so , as the most censorious Wit , can neither add , nor find a want in it : some tell of one a Critick , in the whole course of his life , he could scarcely find one action that pleased him ; whatever any did , he found ay a fault in it ; but bring out this Covenant , and give him the Spectacles of a Christian , and he will find it a perfect Covenant , he would not find in it the least fault or want ; nor is there any thing to be added to it , which preclaims the Wisdom of the Mediator ; our business was better in his hand , than if it had been in ours ; for if we had had the managing of it , either there would be something added or wanting ; but he managed it so , as there 's nothing can be added or wanting . 2ly . Is it thus a perfect Covenant , then not only bless the Mediator , but make use of it , improve it a a perfect Covenant ; there is indeed the great use of the Point I would dwell a little on , and help you to improve it as a perfect Covenant ; there are four cases wherein we are to improve it as a perfect Covenant . 1. I exhort you to improve it in all Debates , this is a time full of Debates , ye shall find hardly two meet in one judgement in all things ; here is Christ , says one ; there is Christ , says another ; there is one thing cryed up this year , another thing cryed up the next year ; but the Covenant is a perfect Covenant ; bring all your debates to the Scriptures , and to the Covenant , do not stand on the Judgment of Rantars , and profane wicked men , that readily will not turn over a Chapter of the Bible in a week , it 's impossible for them to know the word of God , no question , they may rant , and they may alter according to their shallow wits , like men groping in darkness , and knows not at what they stumble , Isa. 8.20 . To the law and to the testimony , if they speak not according to this word , it is because there is no light in them : In all questions of the time that thou art trysted with in this world , if thou would be a person that would look out like a witty one , and a man of understanding , be well acquaint with the Scriptures , and understand them well ; I would not value a man that is un-acquainted with the Scriptures , more than the barking of a Dog . 2. Improve it in all things that relate to your peace , Antinomians and Socinians tell us , they can afford peace to the wicked , it 's true their principle leads them to that , but we tell them , it will not be a spiritual peace , it will not be according to the Covenant ; let them speak peace , it 's not Christ that speaks peace , it 's no peace from the inferior Judge , if the supream Judge condemn it ; what signifies peace from all the Ministers in the world , if the Master say , depart from me , I know you not ; and if he say , come to me , little children , what signifies it , if all the Ministers in the world say , depart from me ? therefore take up the Covenant , as a perfect Rule in order to your peace ; if it speak peace to you , take the peace of it : if it speak war to you , take it , for it 's a perfect Rule , to which nothing can be added . 3. I exhort Christians to improve it in a third case , and that is , to bear off Challenges and Temptations ; frequently they come multiplying , take the Covenant , it 's a perfect Covenant , why go ye about to be disquieted with , I think , and I fear , when it may be , neither thy thought , nor thy fear , hath a spiritual warrand ; take the Covenant , it 's perfectly the mind of God , and if ye knew how to improve it , readily ye might find , that there is no Temptation , nor Challenge of what kind soever , but ye may find an answer to it in the Covenant . I will offer you but these three things , that may occur , and they most ordinarily meet you . 1. Ye have a natural heart , go to the Covenant with it , it 's perfect , I will take away the heart of stone ; I like it well to see Parents , that teach their young ones to pray , they put this Promise and that in their hand ; ye that have a gate of it , put in this Promise in their hand , I will take away the heart of stone , teach them in their youth to press this Promise , and bid them go to God , and the Covenant , where they will find this among the first Promises , I will take away the heart of stone , and I will give you a new heart . 2 If your case be great guiltiness , what should ye do with it , should ye sit down and despair , and cast away your hope and considence , and be waiting for death , as the Messenger that will take you to Hell ; no , go to the Covenant with it , Isa. 1.18 . Though your sins be as scarlet , they shall be white as snow , though they be red as crimson , they shall be as wooll . Isa. 43.25 . I , even I am he , that blotteth out thy transgressions for mine own sake , and will not remember thy sins . But 3. If the Challenge were , that ye want Repentance , and cannot get a heart broken for these things , ye have committed against God , go to the Covenant , and ye will find the Promises of Repentance ; for as I said , it 's a perfect Covenant , I defy you to instance the case ye can be in , but there may be two Promises made to it , if not six ; therefore be improving the Covenant in all your debates and disputes of the time , in all things that relate to your consolation , and that relate to your Challenges . 4. I exhort you to improve the Covenant in all your duties , make use of it as a perfect Covenant , I declare from this place this day , that I take nothing for my duty to God , but what is contained in the Covenant ; no man , nor society of men can make duties to God , nothing can be a duty to God meerly from the will of men ; nay more ; it 's enough to make it a quarrel , if we worship him according to the Traditions of men , and no wonder , for it says , this Covenant is not perfect , therefore nothing can be a duty to God from men ; though they were never so perfect or holy , they cannot make duties , but what are contained in the Covenant , and they who will take upon them to say , this is a duty , and this is a duty , and the contrair is a sin , they take Gods Office on them , for it 's he that makes duties , and it 's he that hath made them perfectly in this Covenant , and they that can keep up the duties of the Covenant , they will in due time be made perfect in the Covenant .

Vse 3. The third Use of the Point , Is it a perfect Covenant ? then it 's encouraging and comfortable to Believers ; O! to be under a perfect Covenant , it 's very comforting and encouraging , in these four or five Cases . 1. Compare your case with the case of the generality of men , the generality of men , they are seeking their contentment in other things than the Covenant , but the things are not perfect ; It 's observed , there are three great imperfections in all the Creatures . 1. There is nothing in the Creature compleat , there is neither Perfection nor Thing , even though men should say it were perfect in its own kind , yet not in every kind , some have Strength , and they want Wit ; some have Beauty , and they have a wicked ill humor ; some have Riches , and they are base ; some have Honour , and they are poor ; there is ay some Briar in their Rose ; ye will find several Worthies mentioned in the Scripture , who had their own imperfections , David he had uprightness , but he was not free of Scandal ; Moses had meekness , yet he wanted not impatience ; Abraham had Faith , yet he wanted not fear of his Life , when he went to Egypt , and to Abimelech's Court ; there was in them a Rose that blossomed , but there was ay a Briar beside it ; hardly can it be said of any thing , that ever was , that was said of Christ , Col. 2.10 . And ye are compleat in him . 2. There is an imperfection in the Creature of duration ; suppose it were compleat , yet it cannot last , like Jonah's Gourd , it shadowed him from the heat of the sun in the day , but at the evening it withered ; a little time puts an end to it , there is no perfection of duration in the Creature , Ps. 73. My flesh and my heart faileth , but God is the the strength of my heart , &c. 3. There is an imperfection of suitableness , suppose the thing were intirely compleat and lasting , yet our humor and inclination may change , according to our appetite , for suppose the thing continue compleat and endure , yet our inclination may alter ; hardly are there any thing constantly enjoyed , but the ordinar use of them is enough to give a surfeit of them . Now , there is imperfection in the Creature , but in this Covenant there will be no change , the thing is compleat ; and ay the more enjoyed , there is the greater appetite , and the more longing desire . Therefore , ye that have an interest in this Covenant , compare your case with all others , and suppose ye cannot count on such Bonds , and such Charters of Lands , yet consider , that they have but a perishing good , and ye have an interest in the everlasting Covenant ; be comforted with comparing your case with others . 2. I exhort you that have an interest in this Covenant , to learn to understand your priviledge ; there are many Believers , like a young Heir , that cannot read nor write , they understand not their Charter ; so many Believers understand not their priviledge , because their understanding is imperfect , they go mourning and complaining of their case , while their understanding of the Covenant is imperfect .

Quest. I would move here one practical Question , what course a Believer should take , to understand the Covenant in its perfection ?

Answer , I will offer you three Rules , that may prove helpful to you 1. I would exhort you , ye have variety of Cases , whiles ye are full , whiles poor , whiles reproached , whiles deserted , whiles tempted , go to the Covenant with every case , and that will train you , and teach you the perfection of it , readily ye have scarcely the confidence sometimes to do it ; but this was the way of Mr. Dickson , if any thing troubled him , he laboured ay to get a Promise , and if he got it , he rejoyced , and in his old age , he wrote the Book Therapeutica Sacra , the cure of all cases by the Covenant ; and if ye make use of the Covenant , ye will find there is no discouragement , no affliction , but ye will find a remedy for it in the Covenant . 2. I exhort you to be much in fear , filial fear , Ps. 25.14 . The secret of the Lord is with them that fear him , and he will shew them his Covenant ; the ready way to be acquaint with the Covenant is , to be a Christian much in fear , why does not he say , the secret of the Lord is with them that love him ? that rejoyce in him ? or that believe in him ? the person that is fearing him , is driven to the Covenant . 3. If ye would understand your priviledge , and understand the Covenant , be more a student of the Covenant ; consider the grounds ye heard laid down . he hath laid himself out to the utmost , he hath never holden in making Promises , until he hath made that Promise , He will make him ruler over all that he hath ; He hath ay gone on in making one Promise upon the back of another , until he make over all that he hath ; and make the person Ruler over all that he hath , and what would ye desire more ? or imagine more ? He put in Promises of peace , Promises of pardon , promises of Adoption , and of Effectual Calling , and of taking away the heart of stone , and never stopped at Promises making , till he come to make him Ruler over all that he hath ; and if ye were studying this , ye might understand your priviledge ; and I am perswaded all the disquietings ye might come under , flows from the not understanding the Covenant , therefore understand your priviledge .

That I may close this point , I will speak a word to two or three Cases , 1. It speaks a word to those , that seek their contentment in other things than the Covenant ; some seek contentment in their lusts , some in the company of the wicked , some in their riches , some in their honour , but ye are all seeking hot Water under cold Ice , ye will not find it there ; Incline your ear and hear , and I will make a Covenant with you ; why spend ye your money for that which is not bread , and your labour for that which satisfieth not ? And I will tell you where ye will find it ; there is a well ordered and everlasting Covenant , and that is the only thing that will afford true contentment ; ye will find there perfect pleasure , Bread Milk , Wine , Honey , Gold , ye will find Cities and Kingdoms . and ye will find all these in the Covenant , in the Kernel , and not in the Shell ; seek not your contentment in other things , for the things that may give you content the day , may be your grief the morn , they may be a sting in your Conscience the morn , and like fire in your bosom , Incline your ear and hear , why spend ye your money for that whick is not bread ? The Lord hath a quarrel with the people that hear not , as with the people of old , my people have committed two evils , they have forsaken me , the funtain of living waters , and hewed out to themselves cisterns , broken cisterns that cvna hold no water . 2. It speaks to these , that think believers the greatest fools and Phanatick in the world ; why ? They taken them to you Covenant ; ye know not what ye say , it 's a perfect Covenant . it hath perfect promises , and made upon the easiest terms ; it hath perfect Seals , the Lord cannot add a greater Seal to than he hath added ; and think ye that Phanaticism ? No , all of you that are following the world , and making a Covenant with the East-wind , ye know not what ye are depriving your self of , no , it 's no Phanaticism , it 's the solidest , the surest , and the most ratioal way that ever a man took hmself to ; take yourself to this Covenant , why ? It 's a perfect Covenant , it 's impossible to add to it , or take any thing from it . 3. Imention those that have taken themselves to it , and exhorts you to be encouraged ; and here for their encouragement I will say two things . 1. I exhort you that have taken your self to it as a perfect Covenant , to which if ye were racking your wit , ye could add nothing ; I exhort you to be encouraged under your imperfect priviledges , ye neigher get in the wilderness the meat , the reputation , the strenath , the fellowship with God , that others get , ye could bear the better with all other things , if he made it up : whatever imperfection be in the priviledge , ye have a perfect Covenant , therefore go through the world as the young , Heir not yet come to his Inheritance , and that hath not much to spend , yet he hath an excellent Charter , and excellent Bonds : So whatever imperfection be in your priviledge , ye have a perfect Covenant , be exhorted to rejoyce upon the account of the Covenant ; it 's a wonder to see David spend , the hundred and nineteenth Psalm , and never a word of Christ in it all , except in one Verse , but in every Verse he mentions the Law , and Covenant , of God ; I will rise at midnight and praise thee , because of thy goodness , I will sing of thy loving kindness ; therefore rejoyce in the Covenant , for it is perfect , and any that make their Religionly in complaints , all that ye say to God is complaints , and all that ye say to your neithbours is complaints ; take a rebuke in the Name of God , for whatever ground of complaint ye have , ye ought to rejoyce in the Covenant , for it is perfect , and there is nothing can be added to it , nor taken from it . 2. I would have you who have the marks I have often given you , of an interest in the Covenant , to bring forth the Covenant , and not only make it a song to God , but offer it to your Consciences , when your challenges grow ; if we were laying strss upon the Covenant , and taking it up as a perfect Covenant , we might have a better life of it than we have , but ingorance of the Covenant makes , that the half of his allowance is not enjoyed .

SERMON XXXVII . 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things and sure ; for this is all my salvation , and all my desire ; although he make it not to grow .

HAving spoken to the nature and properties or the Coveant , and resolving not to dwell much longer on this Text , I come to the latter thing that I suppose is to be handled in it ; there are two Objections that might be made against Davids consolation from the Covenant , one taken from his own guilt and the guilt of his house , although my house be not so with God , another taken from Gods providence and hsi dispensations to him , although he make it not to grow ; so we shall handle the beginning and the close of the Verse gotether , as best agreeing to the method that I proposed , and did cast the words into .

The first Objection I will begin this day , which is , the smell of his guilt , and the guilt of his house , though my house be not so with God , &c. It 's made a great Question , and there are diverse opoinions about what is meant by Davids house , whether it take in the state of the Kingdom and Church , as sometimes it doeth in Scripture , or whether it be his particular family , in which there was abounding Incest , Murther , and Adultery , and many other things ; or whether it be the house of his body , and the tabernacle of his body , his person where there were many failings ; like wife the meaning of the phrase , Although my house be not so with God . though it be not legally qualified , and be not so with God , as either God or I would have it ; for ther emust be some such thing here , yet he hath made with me an everlasting Covenant ; so that before I can come to speak of his house , and the failings consistent with the Covenant , and of the answering their failings in the Covenant ; there is one thing I cannot pass , and will handle it this day , it 's this , comparing the Objection and the Priviledge together , my house is sinful , it 's not so with God , yet notwithstanding it be so , ha hath made with me an everlasting Covenant .

Doctrine . The Observation shall be , That the Covenant made with believers , it 's a Covenant of Grace ; it 's absolutely of Grace , that Lord makes the Covenant with them , although their house be not so with God , yet the Covenant is made with them , and this intirely proves it a Covenant of Grace . I will in the work of this day , comparing the Covenant with David's house , handle this to you , that it 's a Covenant of Grace , it 's an absolutely this to you , that it 's a Covenant ; it 's a remarkable confirmation of this you have Ezek. 36.32 . The Lord hath in the former Verses , set down many promises ses in the Covenant , such as , I will sprinkle clean water upon you , a new heart will I give you , and I will put a new spirit within you , I will take away the stony heart , I will sprinkle clean water upon you , and write my Laws in your heart ; and Verse 32. Not for your sakes do I this , saith the Lord God , be it known unto you , be ashamed and confounded for your own way , O house of Israel . Many precious promises hath he made in the Covenant , yet for the rise of them , be it known to you , saith the Lord God , not for your sakes do I this : That I may follow this a little , I confess it 's the great thing of our Soul , it we were this day going to the grave , that he should make a Covenant with you , whose house is not so with God .

I will first prove this Covenant made with David and his seed , to be absolutely and intirely a Covenant of Grace . 2. I will inquire into the reasons , why God will have this Covenant of Grace . 3. I will clear a Question or two about it , and lastly shall apply it .

Reas. 1. First to prove it a Covenant of Grace , that is a Covenant of free favour , that 's made with them , whose house is not so with God , it 's a pathetick expression , there is much more implyed than is exprest . That the Covenant is a Covenant of meer grace and free favour , will appear from these three remarkable truths . 1. We have no accession in procuring it . 2. The grounds and motives of it are only in God . 3. It hath all the properties of grace and favour into it that could be expected , to prove it a Covenant of Grace . 1. It proves it a Covenant of free grace , absolutely of free favour , in regard we are altogether secluded from having any hand in procuring it : It 's observed in Dispute with Papists , there are four wavs by which we might be conceived to influence a thing from God , and all these we are secluded from . 1. By was of merit ; 2. By way of prive . 3. By way of service . 4. If there were suitableness in us to it ; several times there is beauty and comeliness , where there is neither merit , nor price , nor service , that will be alluring and procuring , but all the four ways we are secluded from having any hand in it .

First , There is no merit ; there are two things necessary to make up merit ; 1. The thing we give must be our own . 2. It must be proportioned to the thing we receive ; the School-men cry down merit on these two grounds ; in strict Justice , the thing we merit must be of something of our own , we must have a proportion of the thing to what we receive , and there is nothing of this in us in strict Justice , Adam could not merit any thing that could have the name of merit , it did refult from the Covenant , and not from his obedience , for it was neither his own , nor proportioned to what he was to receive , there could not be a proper commutative Justice betwixt God and Adam , even though he had kept the Covenant of Works , far less could we merit , lapsed man could not merit under the Covenant of Grace : 2. As we could give no merit , we could give no price ; the reason of this is , the outmost we could do was , Sacrifices and Offerings , all the Heathens could never go beyond this , when they set their wits a-work to please their gods , they took the best things they had , to cast into the fire to their gods , but what are Sacrifices and Offerings to him ? Psal. 50.10 . For every beast of the forrest is mine , and the cattel upon a thousand hills . Psal. 51.16 . For thou desirest not sacriace , else would I give it thee , thou delightest not in burnt-offerings . Psal. 16.2 . My goodness extendeth not unto thee . Micah 6.7 . Shall I give my first born for my transgressim , the fruit of my body for the sin of my soul ? What would all this signifie as a price to him ? 3. As we cannnot merit , nor give a price , so there is no service we can do ; there are servants that cannot buy nor merit , yet there are some pieces of service , by which they may bring an obligation upon their Master ; but there is no service we can do , that can bring an obligation upon him . Isaith 64.6 . But we are all as an unclean thing , and all our righteousness are as filthy rags . Luke 17.10 . So likewise ye , when ye have done all those things which are commanded you , say , we are unprofitable servants , we have done that which was our duty to do . Lastly , suppose we have none of these three , we might influence a thingfrom God by beauty and comeliness , and suitableness to his inclination ; but neither can this be : Read the sixteenth of Ezekiel , and ye wil find what he found in Israel , when he first entered in Covenant with her , Thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast born , he compares Israel to a Child new born ; as for thy nativity , in the day that thou wast born , thy navel was not cut , neither wast thou washed in water to supple thee ; thou wast not salted at all , nor swadled at all , &c. Now when I passed by thee , and looked upon thee , behold thy time was the time of love , and I spread my skirts over thee , and covered thy nakedness ; so the Covenant of Grace running in this strain , we must be altogether free from having any accession to it , there is none of us , but we may say , although my house be not so with GOd , when he enters in Covenant with us .

For further clearing of this , it will appear in these three or four Particulars . 1. Take a view of the persons he takes in Covenant with him , when first he meets with them , they are sometimes simpler than other , and sometime baser than others , it 's not many Wife , not many Noble , but God hath chosen the foolish things to confound the wife ; several times when he begins first to take them into Covenant , they are in regard of outward priviledges , inferior to others , was not Esau Jacob's Brother ? and the elder Brother ? they had the same Father and the same Mother , and any thing that might be a difference , Esau had it , yet Jacoh have I loved , and Esau have I hated : the persons he takes in Covenant , evidence it to be a Covenant of Grace and free favour ; sometime they are the simplest , sometime the lowest , sometime among the grossest of sinners ; what was Paul ? what was Mary Magdalen ? 2. It evidences the Covenant to be of meer Grace in regard of us , in that the Lord keeps different ways with them he takes in Covenant , after he takes them in , and yet he does them no wrong , there are some he will call at the third hour , some at the sixth hour , some at the tenth , some at the eleventh , he will give as much to them he calls at the tenth Hour , as to them he calls at the third , he will give as much Glory , and as much Honour , and when he hath done that , he can tell , Friend , I have done thee no wrong I may do with my own what I will ; there may be one called in at the gates of Death , that may have as much , nay a greater gale of sweetness , than the old standing Christians ever had ; it 's remarkable , the good Thief on the Cross , never man exceeded him in a gale of sweetness , yet he searce had it one hour , he had it out of Christ's own mouth , this night thou shalt be with me in Paradise , scarce any exceeded him in a flush of love , he tells the ill Thief , we are justly here , says he , but this man what hath he done ? and yet he came in at the eleventh hour . So it evidences it 's of Grace absolutely , in regard he will call what person he will in , and dispense to them as he pleases when they come in , tho they come in at the eleventh hour , yet he will give them possibly a Feast , that they that come in at the third hour get not . 3. It evidences it in regard of us to be of Grace , in that the dispensations of the Covenant , they are not only communicat to what person , and in what measure he pleases , but in the third place , their Dispensations are limited by no Law , either as to Time , or Place , or Duration , or Continuance under the Covenant of grace ; we cannot telll when we will have communion with God , nor how long we will keep it ; it will sometimes come before , we be aware , and it will go before we be aware , the Design of it is to prove , that the dispensations of the Covenant of grace , depends on the Will and good Pleasure of him that gave them , of take a Believer at his fullest , the Covenant is the enjoyment of it , is proven to be of Grace , in regard the thing given , we can have no hand in it , and it goes , and readily he is no finful cause of it ; so these are clear evidences , that the Covenant is of meer Grace . This be the first ground on which I go , to prove the Covenant to be of Grace .

The second is , that on Gods , part , all he does ; proves it to be of Grace , might he not have said , that which is filthy , let it be filty still ? that which is dying , let it die ? after Man had fallen , but he took another way .

The Grounds on which the- covenant stands , and the foundations Divines make , are three , and all the three are to be found in him ; the first is , his Love ; the second is , his Christ ; the third , his Mercy ; these three are the foundations on which the Covenant stands , and they all prove it to be of free Grace . 1. There is his Love , it 's so much the sweether , that love is at the bottom of it , if the Father give a Jewel to his Son , but if he give it with a frown , or a token of anger , it would not be so much , as if he had given him a Farthing , with all the Testimonies of his Heart-love ; but here we have a Jewed , and we have it with no frown ; it 's remarkable , Deut. 7.7 . The Lord did not set his love on you , nor choose you , because ye were moe in number than any people , verse 8. But because the Lord loved you , and because he would keep the oath which he had sworn to your fathers : Now , heard ye ever such a because as this ? I have loved you , because I have loved you . What Logick would this appear to Aristotle ? would they not call it an Identick ? but this holds well in the point of the Covenant , I have loved you , because I have loved you ; so that there is the first rise of the Covenant , it 's love , and if ye say , what was the rise of the Love ? was it Beauty ? was it Service ? Merit ? or Price ? no , it was Love , I have loved you , because I loved you . 2. The great foundation of the Covenant is his Christ ; therefore the Covenant is called , the sure mercies of David , now David was dead long before Isaiah's time ; It shall come to pass , says he , in the latter days , that David my servant shal be their King , David was dead , but there were two Davids , and like the second Temple , the glory of the latter Temple , was greater than the first ; now the sure mercies of David , are the sure mercies of the Covenant , which are called so , because they are sounded on Christ , whose Type David was , and he a Branch sprung out of the root of Jesse . 3. The Covenant is founded on his Mercy , that ye may distinguish from his love , Mercy supposes misery ; the proper object of Mercy is misery : we may rather call the ground of the Covenant Pity , I had pity on them for my own names sake , it 's not love that inclines some to be favourable to them that are in misery , but pity , the same was at the root of the Covenant , he saw many to be created and born , and knew they would eternally ruine , and out of pity he entered into this Covenant .

For further clearing and confirming of this point , that the Covenant is absolutely of Grace and free Favour , I would have you take a view of the Blessings of the Covenant , the conditions of the Conenant , and thirdly of the end and design of the Covenant ; and all these three will evidence it , to be a Covenant of Grace . 1. Take a view of the Blessings of the Covenant , if ye will but view them in their greatness , that God should be our God , that Christ should be our Mediator , that we should have Pardon , Peace , Fellewship and Heaven , readily we could neither Merit , nor give Peace , nor Service , but some trivial thing in time , but what could we do for Heaven ? if there were no more to make Popery odious , that is enought , that they plead for merit , they that will plead for Justification by Works ; there seems to be some Magick in them . 2. If ye view the Conditions or Terms , on which they are made , it 's impossible that there could be an Offer made , but upon some terms , unless God would bring all to glory , both the Reprobate and Profane , and the Godly , he behoved to make some terms , and it was impossible for him to make them lower , than to accept of , believe in , and imprace the Son . 3. If ye view the end of the Covenant , which is the exalting of the glory of his Grace ; since the beginning of the World , he hath exalted his power in his Government of the World , and in the end , he will exalt his Justice ; but here in making this Covenant , he hath exalted his Grace : so ye see this Covenant clear , that it is meerly of Grace .

Before I clear any Objection against it , I would inqure into the Reasons , why the Lord would have this Covenant , absolutely of Grace and free Favour ; many reasons are brought by them that treat of the Covenant , but I will pitch on three or four . 1. The Lord would have it a Covenant of meer Grace , that is might be sure ; it could stand on no Foundation without tottering , but on his Grace , therefore it is of faith , Rom. 4.16 . That it might be by grace , to the end the promise might be sure to all the seed ; that which makes the Covenant sure is , that it stands on God's Grace ; the Covenant of Works stood on Adam's free will , it 's true he had an excellent qualified will , and abundance of power , and con-creted greace too , in as great a measure as he was capable of , yet when it stood on Adam's inherent grace , it could not be sure . but now it stands on Gods , grace , so that Gods grace must fail , before the Covenant fail , why ? he hath made it stand on the foundation of Christ , and so long as Grace endures , the Covenant endures , 2. As he hath made it sure to them that do not deserve it , so he hath made it a Covenant of Grace , that he might make all the refusers of it inexcusable , If I had not come , and spoken to them them had not had sin , but now they have no cloke for their sin : he might have come and spoken the Covenant of Works , and that readily would not have taken away all excuses form them , but Christ came and spake the Covenant of grace , and if he came and spoke it , what cloke can be invented for sin , and rejecting of Christ in the Covenant ? ye are told , he will forgive all by-gones , if ye be but willing , and thought ye have a mixture of unwillingness , yet if ye come with that unwillingness , and accept of his Offer , he will forgive ; does not this take away all excuses ? what excuse can the sinner have , and imagine to have , at the great day , when a Covenant of grace is offered to him , and yet he rejects it ? 3. it 's of grace , to keep the godly humble , it keeps them humble , if ye take a view of three things , that are brought under th Covenant . 1. The time was , when they were like the worst of sinners , there is not one piece of Clay in the hole of the pit , not one stone in the Quarrie , but they are like other , Jacob is like Esau in the hole of the pit . 2. Any thing that hath made the difference betwixt a Believer and a Reprobate , it 's a thing given , What hast thou that thou hast not received ? and if thou hast received it , why boasts thou as if thou had not received it ? they are alike in natures , and any defference there is , it 's but as ye saw on a wall , there is one place of the eall dark , and on another place there is a ray of the Sun , that ray came not from the wall , but from the Sun , and if there be an Interpostion , it will be as dark as any other place in the Wall , and this contributes to keep them humble . 3. The Lord would have this Covenant to be of grace , that he might exalt his Son , and there is indeed the great Reason of it , the Father intended to exalt the humane nature of the person of the Mediator , that is one Design , like the Dream Joseph saw in the Fields , I dreamed , says he , that all your Sheafs fell down , and mine stood up ; this Dream the Father accomplishes in the Covenant of grace , he would have yours and mine , and all our Sheaves fall down , and Christs stand up ; the exalting of him is well payed for , he merited it , does he not deserve it : ? the exalting of his Son is one great Design he hath , in preserving and governing of the World , for he hath done him , besides the love he had to him , a wonderful piece of service ; that it is a wonder to be considered ; so that the Covenant might be sure , that it might make the Be probate inexcusable for rejecting of him , and make Believers humble , and yet exalt Christ , it 's made a Covenant of grace . Lastly , he would have it a Covenant of grace , that there might run a considerable difference , betwixt it and the old Covenant of Works ; I deny not , but there was grace in that Covenant , but it was nothing to this ; these Reasons do sufficiently evince , why the Lord would have this Covenant of Grace .

Object . There is one only Objection I will answer , May not some say , did not our Cautioner purchase this Covenant ? and in a legal sense , what the Cautioner hath payed , the Principal hath payed , as to all uses of the Law , the Act of the Cautioner is to be imputed to the principal Debitor , and if the Cautioner hath payed , how can it be a Covenant of grace and free favour .

Answ. This Objection will be taken away , if ye notice three things , 1. It was Grace that made the Father give Christ ; was ever the like of it heard tell of , a Father loving his Son , and loving him so well , and giving him for his enemy ? would that derogat any thing from Grace ? I like the Observation of a Divine , he says , there are many gracious promises in the Covenant , but the Kernel of the grace of them lies , in giving Christ ; of all the wonderful acts that ever was heard tell of , the like of this was never heard , that the Father shojld bive Christ ; it 's true Abraham offered to give his son Isaac , but Abraham was a Servant , and was commanded , and he had done a great sin , if he had refused ; beside , he knew well that God was able to raise up an Isaac out of his Ashes ; so that is was of grace he gave his Son . 2. It was grace , that he accepted his Son ; I confess the sacrfice he offered , was of infinit value , but the Law porvided , that the person that sinned should die . and he was not the person that sinned : it 's a great wonder , that he accepted from any other , but from the person that sinned . 3. The glorifying the Mediator for the satisfaction , was a great act of grace . Remember ye an Observation I had , the last time we had the Communion on that Text , Come to the Wedding , all things are ready ; ye heard , the difficult things were put by hand , not only the decrees of Election , but the satisfaction of Christ is put by hand , neither could God , nor Man , nor Angels satisfie for us , 1. God could not satisfie , for he was not the person that sinned ; Angels could not do it , upon the same ground ; and Man could not give a satisfaction of infinit value , How should it be done then ? He must be both God and Man in one person ; what a difficult pass was this ? he must be God to overcome , and Man to die ; and so ye see , that Christ hath payed the Debt , and purchased the Covenant , and this derogats nothing from the grace of the Covenant , but rather confirms it to be of grace .

SERMON XXXVIII . 2 Samuel 23.5 .

Although my house be not so with God , yet he hath made wiht me an everlasting Covenant , ordered in all things , and sure ; for this is all my salvaand all my desire , although he make it not to grow .

FRom that branch of the Verle , Although my house be not so with God , yet he bath made with me an everlasting Covenant , I did infer , that the Covenant made with David , was a Covenant of meer grace , altogether independent form any Merit , from any Price , or Service , or Suitableness in him ; without resuming any thing that I have spoken before , I come to the practical part of this , there is one Objection I would clear , and shall say no more of the doctrinal part .

Object . Doeth not the Covenant of grace injoin the whole Law , how can it them be called a Covenant of such intire grace ? nay more , ye have heard , there are things commanded in it , that are not commanded in the Covenant of Works ? how can it then be a Covenant of meer grace and favour ?

Answ. For opening , I desire ye may notice three or four particulars . 1. Obedience to the Law , is not the principal condition of the Covenant of grace , believing and accepting of Christ , is the principal command and condition of it , nay justifying Faith ; however there be some in this generation , would fain put in love in the definition of faith , either designing a Socinian , or Popish errour , they know not , that Faith is the principal condition , and that as justifying , though it cannot be separat from Works , they go inseparably togegher , yet in its nature and essence , it doeth not include them . 2. I add , though the Covenant command the Law , and enjoin it , yet it does not enjoin it as a thing to be performed in our strength , Adam was to obey it by the strength of inherent Grace , but we are to obey it in the strength of assisting Grace ; there is a Thesaurer appointed , Who is made of the Father , our wisdom , sanctification , and redemption , a very necessar Truth to be observed ; some when they go about duties , they would wring them out of their own hearts , and do them in their won strength , that agrees not to the nature of the Covenant , the way how we are to obey the Law is , to abide in Christ , and bring out strength out of him , and the more we depend on him , and the oftner we come to him we are the welcomer ; he readily gives more than we ask , he will do as Naaman did with Gehasi , as one observes well , Gehasi running after Naaman , he asks a Talent of him , I pray thee , says he , be content , take two ; we bake beside Meal , and have a Thesaurer to bear our Purse , and to defray our expense . in every Inns , and in every strait we come to . 3ly . Though the Covennat command the Law , yet it will accept of the will for the deed , and sincerity for perfection ; it was not so under the Covenant of Works , where it was threatned , He that offends in the least , is guilty of all ; but in the Covenant of Grace , though we be commanded to be perfect , yet there will be acceptation of uprightness for perfection , 4ly , Obedience to the Law is indeed commanded , but not to be our Righteousness ; it would have been Adams Righteousness , had he stood under the Covenant of Works , but this cannot be commanded in order to our Justification ; there is a Righteousness accepted , and that is one of the reasons , why the Lord in the Covenant of Grace accepts of less , than under the Covenant of Works ; He first considers our lapsid estate , then he doth with us , as a man that hath a great Sun owing him , by a Creditor , he gets so much from the Cautioner , that he is content to accept of less from the Principal ; all that God could expect , was from Adams self , his Bond admitted not of a Cautioner ; but under the Covenant of Grace , there is less accepted at our hand , that there is so much done by the Cautioner ; so it does not overturn the Truch of the Covenant , that this Covenant is absolutely free , and a full Act of free Grace , though there be a commanding of the Law in it .

Without insisting more on the Doctrinal part , I will come to the practical use of it . 1. Is this Covenant a Covenant of so free Grace and Favour , made with those whose house is not so with God ? Is it a Covenant thus of meer Grace ? The motives and grounds are not derived from us , but from something in God himself : it serves for several practical improvements .

Vse 1. First , I would exhort you to take heed of making the wrong Use of it , so as to abuse this Doctrine of free Grace , two or three sorts of people come under the abuse of it . 1. Such as take liberty to sin , they abuse it , to take Grace , and make it a prop to sin , is an abuse of Grace ; God forbid . says Paul , that we should sin , that Grace may abound ; I like the Observation a Divine hath , he says , there cannot be a greater wrong done to an honest ingenuous man , than to say , he is an encourager to Drunkenness , to Swearing , to Adultery , to Murder , and to Lying , what a reflection must it be on Christ , to say , that his Covenant is not of Grace . 2ly . All they that live in any known sin , and are cherishing themselves with the Doctrine of Grace , they abuse it ; it is a Covenant of Grace indeed , but as ye heard , It 's ordered in all things ; ye cannot plead the conditional Promises , before ye make use of the absolute Promises . 3ly Such as are pleading for pardon without repentance , they are abusing this Dectrine of Grace , and there cannot be a greater injury done to Christ ; he hath mediat and treated this Covenant , and ordered it in all things ; it 's one of the great fruits of the deep of his Wisdom , and to go to abuse it , is a great wrong . 4ly . All ye that live careless , ignorant , secure , and scandalous under the Gospel , and are always pretending to Grace , and a Covenant of Grace , know , that to all your other guilt readily this may be added , as the capestone , that ye turn the Grace of God into wantonness , and fall asleep in your guilt , on this pillow , that this Covenant was free ; therefore , whatever hath been said of Grace , as free , stand by all ye that are living in any known sin , and golrying in Grace , and makes no use of Christ for Repentance ; whatever encouragement I have in commission to thee , that desires to feed on the Covenant , it 's the Childs Bread ; therefore let the former stand by ; and the latter , take your own allowance .

Vse 2. Is this Covenant of Grace ? It serves for Information , and it informs of four or five remarkable things . 1. Of the great condescendency of Gods Grace , he had made a Covenant with Aaam. the perfectest meer man that ever was , when God mad a Covenant with him , he broke it ; in the estate of Innocency , it was made with him , was it not a wonder , that ever he should have thought upon any other way with fallen man , when perfect man could not keep it ; yet when after that Covenant was broken , and after the Bond , we had failed , He immediatly thinks on another Covenant , and that to run in the channel of Grace ; it 's remarkable , man was lapsed and fallen , readily any then would have made it a ground of contradiction , which he turned up into an Argument of pity ; O! the condescendency of Grace , O! the height , the depth , the breadth of his love ; ye should be admiring his love , and sometime speaking of it one to another ; that after we had broken one Covenant he would immediatly think of making another , and that founded on Grace , that it might be sure , it 's of Grace , that it may be sure .

Will ye be exhorted to be more in the meditation of this Grace , will ye speak often to one another , when ye have occasion , of the condescendency of his Grace ; why should all your discourses run , in complaints of misery and difficulties , and not more in commending this admirable Grace , that manifested it self , when we had broken that Covenant , to enter in another , and found it on Grace . 2ly . Is this Covenant a Covenant of Grace ? Then it informs , of what is the ground , on which stands our enjoying the priviledges of the Covenant : I like well the Observation of a Divine , he says , it 's a necessar work for a Christian , to sit down , and consider , whence is it that one hath effectual calling , and another wants it ? What is the reason I have pardon , and another will never get it ? And sometimes what is the reason , that I am not in the lake , and left not to be tormented for ever and ever ? Would thou know the reason , it 's Grace , and meer Grace , how necessar is it for us , when we take up the Covenant as a Covenant of Grace , to be considering , that all our Mercies privative and positive , what we are keeped from , and what we enjoy , they come all from Grace ? For the Covenant is a Covenant of Grace . Were we serious in pondering this , it would put a luster on our mercies , the smell of Grace would add a great deal of sweethess to them . 2ly . It would make us use them very humbly , what mercy has thou ? Grant it be Prayer , or the Spirit of Prayer ; thou holds it of Grace , and allenarly of Grace ; it 's Grace , and Grace only , that hath put the difference betwixt thee and him ; it 's no wonder , that of all Christians , those Christians be the most humble , for when they come to glory , and hath on their Sundays Cloaths , Grace , Grace will be cryed to be the Capestone ; the Papists say , if we merited not Heaven , we would not be so glorious in Heaven ; says one , to whom is the glory to be given ? The distinguishing Grace , preventing Grace , the many privative and positive Mercies , will be the ground of our Song , therefore take up a Catalogue , both of what thou has , and what thou hopes for , and give the glory to Grace . 3ly . It informs upon what warrantable ground we may want for the Calling , nay , for the Glory , even of the most wretched ; it 's true , if our effectual calling were to be merited , if our pardon were to be bought , we might give over all hope ; but since they come by Grace , the Glory is to be ascribed to Grace ; there are three things in this Grace , that may warrantably make the soul hope . I Grace stands upon no bygones , the sin against the Holy Ghost excepted ; if thou were never so gross a sinner , if thou come and accept the offer of Christ , as he is held out in this Covenant , he is content to pass all bygones . 2ly . This Grace stands not at the weakness of Parts , nor the meanness of Qualificatious ; no , Babes and Sucklings , and things that are not , Grace will prevent them , and pass by them . 3ly . Grace stands not at the weakness of Faith , even though it have some mixture of corruption ; I believe , help my unbelied , said the poor man ; so thou may warrantably go to God , and pray for such a friend , that is living , and may be sees not the danger of his natural State , and thou thinks he is so gone , as that he is incurable ; thou knows not that thou hast to do with a good God , who is the foundation of the Covenant of Grace ; readily ye will say , what ground of hope ? There is a Covenant of Grace , that is founded neither upon merit , nor price , nor service , but allenarly Gods Grace . These Uses of Information , and several others , I will not insist upon .

Vse 3. Is this Covenant so free , and of Grace ? then it serves for Exhortation ; Be exhorted to improve it , as a Covenant of Grace ; frequently Believers deal with themselves , as if they were often under a Covenant of Works , and hence it is their consolation is no way answerable to their allowance ; several times , they are like Children beside a full breast , the Child is lying , and it 's lean , and ill like , all the members of the Body of it are decaying , the reason is , not because the Nurse hath not a full Breast , but the Child wants the art of sucking .

Therefore I will here press on Believers these two things . 1. I would exhort you to take up this Covenant , as a Covenant of Grace . 2ly . I exhort you to improve it as a Covenant of Grace . 1. Take it up as a Covenant of Grace , and that ye may do this , two things I will only recommend unto you . 1. Consider , God intended absolutely to alter the nature of the first Covenant , when he made the second ; in the first Covenant God required perfect obedience , he would not admit of a Cautioner , nor of the least failing ; were we under the Covenant of Works , there is not the least failing , nor the least idle word , but we might sit down and conclude , it will eternally cast me in hell , for I am under a Covenant that binds me to damnation , for the least tailing ; but the nature of the Covenant is altered , and if ye would take up the Covenant of Grace aright , labour to understand the difference betwixt the Covenant of Grace , and the Covenant of Works , that thou may not go ay judging thy case , as if the nature of the Covenant were not changed , but as if thou were under thet Covenant , which is impossible for thee to obey . 2ly Not only understand the differences betwixt these two Covenants , but exaine these four things that I have often mentioned , the principle from which it flows , and that is Love and Grace ; the prive that was given for it , & that is the Blood of his Son ; the great contents of it , ye have often heard , that it 's impossible for him , ( to speak with reverence ) to promise greater things than he hath done in the Covenant , he hath promised Himself and his Son ; and 4ly , consider the end of it , and that is for the Glory of his Grace , the end of it is , that ye may exalt his Grace ; and so if ye would take up the Covenant a right , do not only state it in competition with the Covenant of Works , but consider it in these four that are last mentioned . In the second place , I exhort thee to improve it as the Covenant of Grace ; I shall first shew you , who are they that do not improve . And 2ly . Give some directions how to improve it as a Covenant of Grace . There are three or four sorts of persons , that do not improve it as a Covenant of Grace . I. However we hold in disput on this head , preparatory Works , to be in Gods ordinary way , antecedent and introductory to conversion , yet we determine not the degrees of preparatory humiliation , no , there is some times the Lord opens the heart of a Lydia , and we read nothing of his Low Work before ; some may reason , my work is not of effectual calling , why ? I had never the legal humiliation that some hath ; but what if he let out thy Byll with a Prin , and take a Sword to others ? What if he carry on thy work of humiliation with thee , in the progress of Sanctification ? What if thy Legal Terrours be before thee , that some have had in the beginning of their work ? He is an absolute Lord , that hath the oversight of this , thou that will sit and question all thy foundation marks . O! I was not humbled , the preparatory works was not with me as with others ; however we maintain preparatory works against Antinomians , that deny them utterly , they say , to what purpose are they ? We maintain a necessity of them , in so far as the Lord bring ; the work of conversion after them , as necessarily as the Threed must follow the Needle But 2ly . They do not rightly improve this Covenant , hat would make up a hatchpotch , betwixt the Covenant of Works , and the Covenant of Grace ; readily there are some , they would lay some stress on Mercy and Grace , providing they had some works to mingle in with their Grace ; I formerly hinted at it , it 's impossible to be under both Covenants , and thou that would make up a hatchpoton of these Covenants , in order to thy Justification , thou art taking a way to mingle both together , and they will never wall well . 3ly . They rightly improve not this Covenant of Grace that ordinarily reject the offers , as either being too far above them , or too far below them ; several Believers , when they are called by the Gospel to come in to the Banqueting-house , they would be at some merit or price of their own , before they can treat with Jesus , about their pardon and their peace , these take not up the Covenant as a Covenant of Grace , and are not improving it as such .

Therefore , I will offer four Directions , especially relating to four practical cases , wherein Believers ought to improve the Covenant , as a Covenant of Grace . 1. When under the sense of unworthiness ; O! such a silly heart as I have , and what can I do with it ? Shall I go to God with it ? Wilt thou take up the Covenant as a Covenant of Grace ? I have several times advised you to do with Christ , as the Father did with him , the Father in the Covenant of Redemption , forgave him not one farthing , he payed it to the utmost , for he knew he was abundantly able , therefore he took pleasure to bruise him , therefore he required all that he had promised , and on the terms promised ; so if he hath bidden thee come , and get the change of an unworthy heart , and told thee , that unworthiness is an argument of pity , do not sit down in the Lond of Famine , as Jacob's Children were ready to do in the Land of Canaan , even when Joseph hath the Command of all the Store in Egypt , and if thou should go down with money in thy hand , to buy victuals , he will send thee home , and the money in thy sacks mouth . 2ly . It 's an ordinary case , when we come under challenges , to say , there is no hope for me in God , what will ye say of Pardon , hath he not promised Pardon ? But say they , will he pardon the like of me ? Will he not pardon the like of thee ? He hath pardoned as great sinners ; What made him pardon David , Abraham , Manasseh , Paul , but Grace ? And that same Sun that shined in their days , shines now in our days : and that same Grace that was then , is to the fore yet . 3ly . Improve it , when thou goes to God with any Petition , though it be some great thing , may be thy heart is broken , under the Desolations of the Church of God , the grace of the Covenant may be a great encouragement to thee in that case , though thou think , O! such an undeserving thing as I am , and what can Grace do but cast me off ? But thou may go considently to him , if it be for thy self , if for thy friend in distress , if for the Church of God ; and though thou have no other argument , thou may press the Grace of the Covenant . Lastly , improve this Grace in the judging of Fundamental Priviledges , and in the building of thy hopes of eternal ones ; First , Thy Adoption comes to be a Question , what ? An I adopted to be a Son of God ? A poor thing ? But what could that hinder the Grace of the Covenant , if Grace thought fit to call thee to that Priviledge ? These that are ready to think on such great things , what is in my walk ? Shall I enjoy God for all eternity ? How can it be expected , that I shall enjoy him ? But Grace is the great ground of all our hopes ; to be brief , learn to take up this Covenant , as a Covenant of Grace , and to deal with himself according to it , there are none of you , but in a little while , ye will be at the gates of death , and this will be the great ground of your encouragement .

Vse 4. The last Use is of Consolation , I would from this , have Believers encouraged ; there are three great encouragements ye have from it . 1. If ye be in Christ , his Grace is infinit , all your provocations cannot exhaust it , if ye be in Christ , it 's like a man would take a Miln-stone , and cast in the Sea , the Sea will cover the Miln-stone , as well as it will do a little peeble stone , the greatest provocations will sink in this Grace , as well as the small ones ; it 's true , if thou take occasion and sleep secure on this cod of Grace , it shall be an aggravation of thy former guilt ; but if thou be a penitent , this Grace will cover it , though it were great , as if it were small ; therefore be encouraged , all that take them to this Grace , in its due Order , the Grace of it is infinit . 2ly . Ordinarly it 's the nature of Grace , the more miserable the Object be , the more Grace is manifested , and appears , in that it did Terminat on that Object ; the more wretched , the more Grace hath appeared in curing that wretchedness so that God designs to exalt his Grace in this Covenant , and the more wretched and miserable , the more will Grace appear ; Grace hath shined brighter , and hath the more of Grace into it , that it did Terminat on the like of Paul , Mary Magdalen , and a Manasseh . 3ly . Consider , that one Act of his Grace is a pledge of another , if the Lord hath begun to give thee preventing Grace in thy effectual calling , know the nature of this Covenant , and the Grace of it , it will not stop there , until this Crown glorifie thee ; if the Lord hath brought thee under this Covenant of Grace , and if he hath begun to prevent thee , and carry on a work of Grace in thee , it will never stop , until it close in perfecting Grace , and have the Crown set upon thy head . Let us bless the Lord , that hath changed one Covenant , and hath given us another , wherein the greatest Testimonies of Grace that could be given , are manifested ; take your selves to it , and labour to improve it , and get an interest in it secured , and ye shall find the comfort of it through all Eternity .

SERMON XXXIX . 2 Samuel 23. Verse 5.

I Have dwelt the most part of this Summer on this Verse , and purposes to close it this day ; there are two Objections , one taken from David's guilt , My house is not so with God , another taken from God's Providence , Although he make it not to grow ; The first of these I have handled in several Sermons , and told you what was meaned by David's House , it was not right with God . There are two Observations remains , and both of them Native , and very Important . First , There is this .

Doct. 1. That Challenges for guilt of our house , are excellently answered in the Covenant ; the Application of the Covenant , is the proper Salve for such Sores ; I intended to have handled this Truth at some length , but when I consider that famous Mr. Dickson in his Therapeutica , a Book he hath written for securing all Cases by Application of this Covenant , hath handled this so fully , that I resolve to forbear ; I recommend only that Book to you , where ye will find many diseases the Soul is lyable to , and they are all cured , by Application of the Covenant ; it 's not this Truth then that I will insist on .

Doct. 2. There is another Observation lies in this , Although my house be not so with God , That though a Believer be challenged for guilt , and the sins of his house , yet he is not to cast at the Covenant . The sense of guilt ought not to put a Christian to cast at the Covenant , Though my house be not so with God , yet David can assert his interest in the Covenant , notwithstanding of all his guilt , personal or publick , or in his Family : This is a native Truth and massie , ye have a remarkable confirmation of it , Nehemiah 9.32 . throughout the Chapter , he is confessing the sins of the Kings , of the Princes , of the Priests , of the Prophets , of his Fathers , and of the People ; and yet in this verse he appeals to God , as their God , Now therefore , O our God , the great , the mighty and the terrible God , who keepeth Covenant and mercy , let not all the trouble seem little before thee , that hath come upon us , on our Kings , on our Princes , on our Priests , and on our Prophets , and on our Fathers , and on all thy People , since the time of the Kings of Assyria , unto this day , &c. There a multitude of sins that are confessed by him , throughout the Chapter , and he looks on God as Mighty and Terrible , and yet none of them dings him from the Covenant ; whatever be the smell of our guilt , or of our Family , yet we are not to cast at the Covenant .

I will in following this truth , speak a little to these three things . First , I shall give you some grounds to prove , that whatever be a persons guilt , yet they are not to cast at the Covenant . Secondly , I shall clear some practical Cases about it ; and Thirdly , shall apply it .

First , I shall give you some grounds to prove , that whatever be a sinners guilt , he is not to cast at the Covenant , though my house be not so with God , yet he hath made with me a Covenant ; I will offer you these five remarkable grounds to prove it ; The first I take from God , and there are three things in God relating to the Covenant , that will prove the truth of this . 1. For all our guilt God holds the Covenant firm , guilt casts us not out of the Covenant , it may cast us out of fellowship , that will not cast us out of the Covenant . Jer. 3.1 . Thou hast played the harlot with many lovers , yet return again to me , saith the Lord . And vers. 14. Return , backsliding children , saith the Lord , for I am married to you ; there the Covenant holds firm , and since God holds the Covenant firm under guilt , we may warrantably plead the Covenant , even though we be guilty of many sins . 2ly . When people are guilty , God makes them offer of the Covenant . Isa 1.18 . Though your sins be as scarlet , they shall be made white as snow , though they be red like crimson , they shall be as wool . Psal. 68. Though ye have layen among the pots , ye shall appear as doves , &c. And since God offers the Covenant , when we are most guilty , may not we warrantably rely on it ? 3ly . God hath given experience in Scripture ; of his accomplishing his Covenant to them , whose house were not so with God ; the great Instances we have in David , in Solomon , in Manasseh , in Paul and Peter , who are now walking in long white Robes in Glory , they all prove , that he holds fast and accomplishes his Covenant , though their house be not so with God . All these laid together , evidence , and are the first ground of the point , that when we come to be challenged for guilt , yet we may warrantably rely on , and plead the Covenant .

2ly . The second ground is this , though it be true the Covenant be a created thing , it 's finit , yet the rise and Seals of it are infinit ; there is nothing properly infinit , but allanerly God , and consequently the Covenant is finit , mercy is the rise of it , and truth is the seal of it , and they are essential Attributes of God ; so , though the Covenant and Promises be created things , ( though though they be finit ) yet the fountain of the Promises , and the Seals of them are infinit ; now what ever guilt thy soul can be challenged for , thou has something that 's infinit in the Covenant , the rise and seal of it cannot but be for finit guilt , a sufficient ground of relying on infinit mercy and truth ; if Peter should stand and say , Christs righteousness , I have denyed him , if Paul should say , Christs righteousness , I have blasphemed ; his righteousness will not cover my sin ; that which is sufficient to cover the sins of all the elect , is sufficient to cover the sins of any particular elect ; there is ground under challenges to rely on the Covenant , the mercy of it is infinit , and the truth whereby it 's sealed is infinit . 3ly . The great end for which God challenges for guilt is , to drive sinners to the Covenant ; it 's the great end for which he challenges and tells the person , my house is not so with God , it 's not to drive them from the Covenant , but to it ; the Law in this case becomes a School-master to lead to Christ ; of all the Logick that ever I read , it was the worst in Peter to say to Christ , Depart from me , for I am a sinful man ; he had rather ground to say , come to me , for he was the Saviour of sinners , and he had his Name Jesus on that score , because he saves his people from their sins . Now , to say , Depart from me , to him , the case is so , as when we say , our house is not so with God , and I cannot take the Covenant ; the mo challenges , the greater need of the Covenant ; and here remember , that when challenges and terrours are impediments to faith , they are like Jordan , flowing over all its Banks , they are never kept in their proper limits , but when they rely on the Covenant , and the mercy and truth , that are the springs and seals of the Covenant .

4ly . Take notice of this , as one ground of the truth of this , that challenges and guilt should not drive us from the Covenant , but to the Covenant ; ordinarily a rejecting of mercy , is a dismal sin ; hardly is there a greater injury done to Christ , than when challenges , or sense of guilt , puts us to cast at his mercy , and his Covenant ; I like the Divinity of one , that tells , Judas did Christ a great wrong in betraying him , but a far greater in despairing of his mercy ; in betraying him he laboured to take away Christs life as man , but in despairing of his mercy , he laboured to take away the life of God ; there is no greater sin , than when we cast at his mercy ; it is despair , to entertain challenges and dwell on them , and not rely on the Covenant ; now despair of all sins against God , it 's one of the most hellish like , and one of the greatest sins : I will let you see four evils that ly in this sin of despair , and are peculiar to it . 1. Despair opposes God in his greatest Commands , the greatest Command that ever he gave , was to believe in his Son , 1 Joh. 3.23 . This is his Commandment , that we should believe on the Name of his Son Jesus Christ ; now despair is unbelief in the highest degree , therefore it opposes God in his greatest Commands . 2ly . It opposes God in one o● his chiefest Attributes , the great end why he made the world , was not to be glorified in his Power , in his Wisdom , in his Justice , but in his Mercy and his Grace , there is the great end of Creation and Providence , that he may be exalted i● his Mercy and his Grace , and despair opposes him in this . 3ly . Despair it enrages the soul against God , the damned in Hell that are despairing of Christs mercy , are weeping and howling , and gnashing their teeth , they would even bite God if they could reach him ; they are compared to a Dog gnashing his teeth , in the place of the damned , there is nothing to be heard there , but howling , and cursing , and gnashing of teeth , and that for ever and ever ; the reason is , they despair of Christs mercy : had they hope after a million of years to come to glory , they would lay by their howling and cursing but that hope is past them , the door is closed and they are enraged , and fighting desperatly , and none fights so desperatly , as Souldiers that expects no Quarters . 4ly Despair makes every sin unpardonable ; the smallest sin committed in the course of our life , becomes an unpardonable sin , if it be venomed with the venome of despair , so ye see despair , of all sins is most dreadful , and most dismal to God , and he that casts at the Covenant when he is challenged for guilt , must despair , and so eminently dishonour God Lastly , We are not to cast at the Covenant , in regard there is no way of an outgate from challenges , but from the Covenant ; let folk turn themselves where they will under terrours , there is no way of an outgate but from the Covenant , and readily they that seek their contentment in other things , and cast at the comforts of God under their terrours , they are driven to seek an outgate in their lusts ; I remember a Passage of famous Mr. Hutcheson , having one day to deal with a person under the terrours of God , with whom he had been several times , he made offer of the Covenant to him , but the man did cast at all the offers of the Covenant , and was overwhelmed with terrours , and after several Arguments he pleaded with him thus , says he , if ye stubbornly refuse the comforts of God , ye shall at length seek your comfort in your lusts ; and a little after , the man turned profligat , and continued profligat and prophane . Now lay all these together , and ye will see the truth of the point , that when God challenges for guilt , it 's not our part to cast at the Covenant , but the more firmly to adhere and cleave to it and assert an interest in it .

Before I apply it , there are two cases I will clear ; First , one may ask , Shall every one under challenges , lay claim to the Covenant ? There may be a twofold difficulty here : First , I am not sufficiently humbled to lay claim to the Covenant , great sins should have great repentance ; Manasseh was a great sinner , and the Scripture says , he humbled himself greatly before God ; Or Secondly , readily one may say , I come short of grief for sin , and of the tears that an hypocrite will have , and shall I lay claim to the Covenant , and assert an interest in it ?

For removing of these , the truth of this will hold , that when we come to be challenged for guilt , we are not to run from the Covenant , but to rely on it , and assert an interest in it ; this Objection overturns not the truth of the point ; For 1. There is a twofold suitableness of humiliation unto the sins we have committed , there is a Legal humiliation , and an Evangelick ; a Legal humiliation requires an exact proportion of repentance , to the degree and measure of the sin ; an Evangelick humiliation requires a sincere and upright repentance ; now , when we come to be challenged for guilt , and we would stand at embracing the Covenant , upon the account there is no suitable humiliation to the sin , consider , it 's true , if it be an unsuitable Evangelick humiliation , that is not sincere , thou cannot plead the Covenant , but though it be not legal humiliation , thou may plead the Covenant . A man in his grief for sin , before he come to plead the Covenant , he should do as a man coming to a deep Water , O! saith he , I will drown before I come to the middle of it , therefore he casts about to see if he can get a Bridge ; the truth is , the Gospel-suitableness is a Bridge to a Legal suitableness ; many take the Water , and ask not the way to the Bridge , therefore their terrours distract them , and it is as it were the beginning of Hell to them . But I add 2ly . A hypocrite may have mo terrours when they are humbled , and possibly more joy at another time , than a sound believer will have , for terrours and joy are but pendicles of Grace , viz. of their Faith , Love , and Delight in God , they are concomitants of the great Graces of the Spirit ; a Hypocrite may out strip a sound Believer in terrours , and flashes of joy , but they cannot out-strip them in believing , loving , and delighting in God ; certainly Judas sorrow for sin , when he hanged himself , as to the degree , was greater than Peters . I like the distinction Divines have , betwixt terrours of conscience , and terrours in the heart ; the least wound in the heart is dangerous , the pain of the heart is deadly , it does not admit of splutio continui , as Physicians say , but there may be a Fire and a Hell kindled in the Conscience , that little affects the heart ; though a hypocrite out-strip thee in terrours and flashes of joy , yet if thou has win to the Bridge that leads over the deep Water of legal Humiliation , it 's Evangelick Sincerity , if in thy mourning thou has looked on him whom thou hast pierced , it 's Evangelick Humiliation .

There is another case occurs ; By what rules may a sinner know that he is humbled for sin , that he may go and apply the Covenant ? How shall we know that even Evangelically our Humiliation is such , as we may go and make use of the Covenant ? We say not ( for answer ) that all sinners , and all humbled sinners , may ay run to the Covenant ; that great Antinomian Crisp , he makes use of that word , a sinner reeking in sin , immediatly after they have committed the sin , says he , they have no more ado , but go to the Covenant ; but we say , they must repent , and be humbled , and believe , and go to the Covenant : we say , that thy legal Humiliation not be●●● 〈…〉 dew , there are others they will get it like a deludge . But 2ly . As Gods way is diverse in bringing to the Covenant , so there are three qualifications of humiliation for guilt , that whatever person hath them , they may in that place warrantably go , and rely on the Covenant , and apply it 1. When the soul comes to be humbled for that which is worst in sin ; the worst is not that it is damning , but that it is dishonourable to God ; and when the sinner comes to be humbled for guilt , as it is dishonourable to God , as having in it rebellion against his Law , ingratitude against his mercy , and contempt against his Majesty , when a soul is grieved for that which is worst in sin , in that case they may apply the Covenant , and rely on it , and have some sweet grounds of the accomplishment of the Promises of the Covenant . 2ly . When the soul is so humbled , as it 's content to take the Covenant on the terms of the Covenant , without the alteration of any of the terms , they are content to take him for a Saviour , and as content to take him for a King : Oftentimes we would alter something in the order and method , and nature of the Covenant ; but when we are content to take it for good and ill , for duties and priviledges , when the soul is so humbled , as it 's content to take Christ for King , Priest , and Prophet , and to take him in all the Articles of it as it stands ; in that case the Soul is Evangelically humbled , and may plead the Covenant , and rely upon it . 3ly . When the soul is humbled not only for the guilt of sin , but for the blot of sin , that it hath defiled ; a believer in his humiliation , is like a man that will not touch a Coal , some will 〈…〉 to do to take my Covenant in thy mouth , Psal. 50. since thou hates to be reformed ? No , your hands will be knocked of from the Covenant ; all that grip to the Covenant , and hath not Evangelick humiliation , your hands shall be knocked off . I tremble to see many dying persons pleading the Covenant , and hoping for mercy , yea , even some in old age dying , and pleading to the Covenant , and knows neither what Legal nor Evangelick humiliation means ; take heed any of you that visits the sick , that ye send them not in to Hell reeking , and flattering them with a delusion in their right hand .

There are some plead the Covenant too slowly , they think they are never right but when they are under terrours , and they cannot long enough travel under them , they are ay wading the Water that goes over their head , and goes not about to the Bridge , It 's righteous with God to give them their fill of terrours , and to do with them as he did with that great Divine Mr. Lawer , who prayed unto the Lord that he would give him terrours , that he might know what they were , and the Lord gave him his fill of them , so that he went to the Grave , forbidding all men to pray for terrours .

I will only exhort one another of you , that are now and then put to this , My house is not so with God , to take the Covenant ; be not driven from it , and I will give you three Rules in pleading of it . 1. Plead the Covenant in the right method of it , remember ye of the ordering of the Covenant , the absolute Promises are to be taken before the Conditional , the Promises of the first Graces before the second ; plead the Covenant in the right method of it , if ye cry Lord , give me pardon , and has never gotten Repentance ; if ye cry Lord , give me peace , and has never gotten pardon , ye pray out of the order of the Covenant ; the order of the Covenant is , we must first repent , and then have pardon , we must first have pardon , and then have peace ; thou that presses the Covenant out of the order of it , thou art not praying in Faith , thou art tempting God , and bidding him overturn the Covenant , that is well ordered in reference to thy particular case ; and if thou hast never had the Promises of the first Graces , thou wilt not get the promises of the second , thou wilt never have peace , until thou get a new heart , and repent . 2ly . I will give you this Direction , know , that though there be not a proportional sorrow to your guilt , nay though possibly ye can hardly discern it Evangelically , yet plead the Covenant ; Some all their terrors , or the great flood of them , are in the beginning of their Conversion ; others get them in the progress of Sanctification , many have their praying , believing , and reading , mingled in with terrors ; if thou has a sound work the day , thou art baptized , it 's well , or if he give thee thy terrors by drops , after thou hast closed the Covenant , it 's well . 3. I exhort thee in pleading the Covenant , if thou has been humbled enough , and relyed on it , and hast gotten any clearing of thy Interest in it , make not a dayly dispute of thy Interest to it ; it were good , when we have gotten any clearing of our Interest , to lay down principles , that we would walk by , in the whole course of our life ; it 's sad to have God ay renewing our Evidences every day , or then we will not only dispute them , but deny them .

SERMON XL. 2 Samuel 23. Verse 5.

THE latter Words of this Verse I will now handle , Although he make it not to grow ; The scope of them is , to answer an Objection , against Gods making a Covenant with David : there were many Providences trysting David , seemingly inconsistent with the Covenant , as he had guilt in his house , so he had Crosses , and grounds of fears for the future , all these are summed up in these Words , Although he make it not to grow , the word in the Hebrew is from a Root , that signifies to sprout , or bud ; some take it as borrowed from a Bird being with Egg ; Junius renders it , non facit pulullare ; Montanus renders it , non germinare facit ; both these Translations confirm our Translation , that he doeth not yet make it to grow ; but like a flower in the bud , or a bird in the egg , in due time it will grow ; The Lord hath made with me an everlasting Covenant , and though Providences answerable to the Covenant , do not yet appear , they will appear , he will make them to grow , although he make it not yet to grow . Without insisting more to clear the words , I will take two or three brief Observations , and shall only name the two first , and speak a little to the third , and with it close the whole verse .

First , Ye may remember , it is implyed in this part of the verse , that sometimes , when we would lay claim to the Covenant , Providences stand up to hinder us .

Doctrine , It 's a most difficult p●t , to believe the promises against the stream of providence ; remember the word Gideon answered the Angel , any would have thought , considering Gideon as a Believer , and he is recorded 〈…〉 that spoke it , The Lord is with thee , thou valiant man , when he was threshing his Wheat for fear of the Midianites , if the Lord be with us , says Gideon , how is all this come upon us ? The providence that Israel and Gideon was trysted with , made him doubt the Promise , even out of the mouth of an Angel .

And here I would have you notice three things remarkable . 1. Several times the Promise , it seems to point a very direct cross way to the Providence of God ; the Providence will seem to be walking toward the east , as it were , when the Promise is walking to the Airt direct contrary ; so ye will find , if ye take the strain of the Bible ; who would think but the godly should have prosperity ? should have answers of Prayer ? have many days of communion and fellowship that they want ? who would think , but that the wicked should be broken ? having all the Plagues written in the Bible coming on them ? yet take this Bible , both in the Promissory or Threatning Part of it , and ye shall find the Promises , as it were quite contrary to the Providence ; Asaph is corrected every morning , and the wicked their eyes stand out with fatness ; Psal. 73. 2. Notice this , that it is a very ordinary thing for Satan in his Temptations , to bring Providences against the Promise , the Lord will give him a Commission sometimes , as he did to Job , take his cattel , take his sheep , and then take his Children , and then he put his body in his power , excepting only his Life ; and when he hath done all this , he brings in his friends to call him an Hypocrite , and brings his Wife , to bid him curse God and die ; never gets the Adversary more advantage , than when our back is at the wall , under the cross , and then he puts us to doubt of the Promlse ; Temptations never have such a back , as when they are backed with Affliction ; so that as the Providence and the Promise seem contrary , the Politick Adversary will take advantage of the Providence , and put the Soul to doubt of the Promise . 3. Note this , that a Believer , though he be called to live a life of Faith , and to be endeavouring it , yet he is strongly inclined to live a life of Sense ; there is nothing more natural to us than this , of all the difflcult things that Luther found , he professed it to be one of the greatest , to trust in a correcting God , and believe in a withdrawing God ; men have such an inclination to live by sense , that the generality of the world , for a long time were enemies to Christians , on this ground , O! say they , they call us to believe in a crucified Lord , and he that was not able to save himself , is he able to save his People ? so , since Providences go contrair to the Promise , and since Satan will argue from providences against the promise , and find his advantage in our nature , to be inclining us so strongly to live by Sense , and not by Faith , no wonder it be a considerable Objection against the Covenant , that he makes it not to grow . This Truth , if it were beat out , might be singularly useful ; I believe many has found it , that God's Providence , and his Dealings with the Church , hath inclined you to the opinion of Ranters , that they are half Fools , that will credit one Promise , when they find all Providences rolling against that Promise ; and how many times are ye put to it in your particular case , like Rebecca , ye have the Twins struggling within you , why am I thus , says she , under such terrors and afflictions ? there lyes the great exception ye have against the Promise , and the Providence , that he makes it not to grow ; Learn to guard against this , I will offer you three or four remarkable things , that may contribute to guard against it . 1. Consider , Christian , the chiefest Believer may have no considerable providence , when the providence is made an argument against the Promise ; what 〈◊〉 tryals had Abra●●● ; ●●●ith ? the 〈…〉 ●he should bear a Son , but she hath a dead womb ; another time he is told by the Angel , that he must take his Son Isaac , and offer him up in Sacrifice , even though the promise ran , in Isaac shall all the nations of the earth be blessed ; might he not well argue , will all the nations of the earth be blessed in a burnt-sacrifice ? He must take off his Head , and offer him upon an Altar , but he considered not the deadness of Sarahs womb , and staggered not at the Promise , but gave glory to God , and believed , that out of the Ashes of Isaac , he could accomplish his Promise . So that God's choisest friends have not had considerable Providences , when they were made use of , as Arguments against the Promise . 2. Take notice of this , That all Providences work together in their ultimat end , for accomplishing the Promises ; it 's true , He whose way is in the Sea , and whose paths are in the deep waters , His motion is like the wheels of a Clock , any that would look on them , and see them move cross one to another ; would wonder whereto they tended , but all these motions tend , to make the Clock strike when the hour comes ; all the Providences of God do tend to the accomplishing of the Promise , it 's true , we see not their tendency ; but they all tend , and in end , they all resolve in the accomplishment of the Promise . 3. Ye would notice this , that Providences are not a Believers Rule ; I confess there is a sweet use of Providences , he that observes them , will understand much of the loving kindness of the Lord ; there are some godly men of this Church , now in glory , there was nothing could befall them , but they were constantly put to turn it over , even the smallest of things , that they might read out some message from God under it , and yet never took them them to Providences for their Rule , they took them to the Word , and to to the Promises for their Rule ; Providences are not our Rule , it 's the Word of God , and the Promise , that we are to walk by ; so that , be the Providence what it will , a Believer hath a Key to open it with , and interpret it by ; therefore be the providence what it will , they need not stagger at the promise . 4. I will add this , that seldom is a Christian trysted with such Providences , but in one thing or another , they have the accomplishment of the promise , there is either one promise or another accomplished ; if God deny one , he is making out another , and the accomplishment of one promise , may be a seal of the whole Covenant ; I will say no more of this Truth , only guard against it , that Providences put not you to stagger at the Promise .

Doctrine , There is another word lying in this , Although he make it not to grow , and it 's this . That however God delay in his providence to accomplish promises , yet a Believer hath the promise in the seed , or in the bud ; The word signifies to spring , though he make it not to spring , a metaphor taken from a Plant , that is not yet above the ground , though Believers find not the Promises springing and growing , yet they have them in the Seed . There is a three-fold Seed , that accomplishes consolation to Believers , in their greatest difficulties . 1. The Seed they are looking for , is in the decree and purpose of God ; I know what thoughts I have to you ward , thoughts of peace , and not of evil , to give you an expected end ; The Lord is sending them to Babylon , and to encourage them , he says , I know what thoughts I have to you ward , my hand is carrying you to Babylon , but my heart is to give you an expected end ; the mercy that they look for , though it grow not , yet they have it in the Decree and Thought of God . 2. Things hoped for , though they grow not , yet they are often in the Seed of Secondary Causes , and the Tendency of them may bea Seed , out of which they may grow ; the Lord sometimes may remove his enemies , and put divisions among them , and put them under Challenges , and yet they may be the See● of an out-gate to the Church , readily he will tryst them with such providences , as in the beginning , none will see whereto they tend , and yet in the end , he will bring out of them the accomplishment of the Promise . 3. He will bring out the Seed out of the Providences themselves , the days will come , when holiness shall be written on Horses Bells , and the Wolf and the Lamb shall ly down together , and none of them shall hurt other ; and possibly the Child is unborn , that shall see these days of the mercies made over by the Covenant ; and though they appear not , yet a Believer hath them in the Seed , they are like Seed sown in the Ground , and a Spring shall come : and here is a special encouragement , a Believer may have doubting and trembling thoughts , about the case of the Church , and astonishment whiles about thy own case , even for what appears above ground , but the Seed of Deliverance to the Church , and other mercies to thee , are in the Promise ; wait till the Spring come , and the Winter be over and gone , and thou shalt see them sprouting , as ever thou saw a Plant spring and sprout ●n the Spring time .

Doctrine 3. Thirdly Observe , That even when Providences make against the Promise , yet a Believer should rely on the promise , and on the Covenant , though he make it to grow ; yet it 's sure . it 's ordered , it 's all thy salvation , and all thy desire , it 's everlasting . So this point falls in natively here , and there are three things I will speak a little to her . 1. In what cases a Believer should rely on the Promise , when providences make against it . 2. On what grounds they should rely on the Promises . And 3. I shall apply it .

First , In what cases a Believer should rely on the Promise , when the Providence makes against it ? And here I will instance four or five Cases . 1 , When we pray , and God delays to answer ; we ought then to take our answer out of the Promise ; ordinarily we pray in the day time , and in the night time we are not heard , our throat may be hoarse with crying , and our eyes fail with looking up , and get no answer ; in that case , a Christian is to take his answer out of the Promise , the Promise ought to supply , and make up the room of the Providence , the more patiently one wait for answers in prayer , and ly still until the Promise come , and take the Bible , and the Promise , and feed on it , until the Providence come , the more peace when it is come . 2. Though Providences seem contrary to the Promise , yet we are to rely on the Covenant , and that even when God is writing bitter things against his Church ; several times his Providences are plucking up that which hath been planted , and pulling down that which hath been built , he may bring a Vine out of Egypt , and bring a wild Boar out of the Forrest to trample it down ; in that case they are to take them to the Promise , they should credit and rejoyce in the promise , and take up the Psalm Book , and sing upon the credit of the Promise . A third Case wherein they are to hazard on the Promise , when Providences seem contrary to them , is , when God withdraws and hides , and readily becomes a terror ; several times he will do so , do ye not find him do so ? Though he be your hope , will he not sometimes be your terror ? any that read the Bible may think , if I be redeemed , how is he my terror ? Thou host forgotten the promise , and he hath put thee to read over forgotten Promises , and that ●s to put thee to take the Promise , until the Providence come . 4. In all c●ses of Affliction ; the Lord takes away a Husband , a Wife , a Child , and may be takes away Prosperity , and gives thee Adversity ; in that case , he will take away the Providence from thee , and have thee to feed on the Promise ; there ●s no case , wherein the Providence seems hardly comparable with the Promise , but he would have thee to feed on 〈◊〉 Promise , and take the Promise in the place of the Providence .

Therefore , I shall shew you on what grounds , when God makes not the thing to grow , and we can see nothing above the ground in the Providence , that we should then especially adhere to the Covenant . 1. Let Providences be what they will , all the Seals remain at the Covenant ; it is Sealed with the Oath of God , with the Blood of his Son . thou hast gotten it Sealed with the Seal of the Spirit of Promise , Ephes. 1.13 . Let Providences be what they will , God hath not taken away one Seal from the Covenant ; grant it be ill with the Church of God , grant thou gets no answer of Prayer , grant thou be haunted with Terrors , and outwardly with Crosses , yet always the Covenant is sure ; he hath not broken off one Seal from the Covenant , it stands as at the beginning , it 's sure , and the Oath of God is at it , the Blood of God is at it , and may we not then firmly rely on the Covenant ? 2. I would have you notice , That feveral times God trysts Christians with cross Providences , purposely to make them rely on the Covenant ; oftentimes the design of Crosses is , to try if Faith will take a naked promise upon the credit of God , and rejoyce in it ; some afflictions come for chastisements of Sin , but some comes meerly for tryal , Job's Afflictions were of this nature , it 's true , he was a sinner , yet all that came on him , was not for sin , but for tryal , the Lord bids Satan examine him , Hast thou considered my servant Job ? and how well can he fay his Lesson , this was designed for tryal , to see if he would keep by God , and to the Covenant , in the midst of all that tryal ; therefore , like a Master triumphing in his Schollars , the Lord tells Satan , he still retains his integrity , though thou hast moved me against him without cause ; in the midst of all his tryals , he will not take with it , that he was a Hypocrite , as there are some , they cannot be perswaded but they are Hypocrites , so there are some , none can perswade them that they are Hypocrites , I will maintain my integrity before him , that is , I will maintain it to his face . 3. Take notice of this , that hardly is there any thing more honourable to God , than to rely on a Promise , when all Providences seems against it ; this gives glory to God eminently ; but when we , like Thomas , will not believe except we see , and put in our hand in the print of the nails : it 's dishonourable to him , James 2.23 . Abraham believed God , and it was counted to him for righteousness , and he was called , the friend of God : Abraham could not kyth himself more God's friend , in any thing he could do , than in believing , that out of the Ashes of Isaac , he was able to fulfil his Promise ; and that though Sarahs womb was dead , yet he staggered not at the Promise : There is nothing more honourable to God , than when we can trust him against sense , and as Abraham believed in hope against hope . 4. Consider this , That relying on the Promise against Providence , as it 's honourable to God , and excellently improven , when we are tryed , and all the Seals appended and continue firm at this Covenant ; So Fourthly , Consider , that Providences they are all to be examined by the Promises , but the Promises are not to be examined by the Providences ; if ye would know a Providence , if it be an Act of Mercy , or an Act of Wrath , ye are to try it by the Word , ye are not to try the Promises by the Providences , the Promise is the Touch-stone , by which the Providences is to be tryed ; on this account it comes to pass , one may have a Rod in Mercy , and another in Wrath ; and one may have ●●●●p Dispensations in Mercy , and another may have them in Wrath. M● 〈◊〉 , despise not thou the chastisement of the Lord , for every 〈…〉 , he chastens , and if ye be without chastisement , ye are 〈…〉 .

Use , For Use , I would press ●he practice of this in two Cases , First , in reference to the desolate Case of the Church of God ; O! but Providences look unlike the Promises , in the Case of the Church , what ? shall we , because his small handful are so Tossed , so Divided and Rent , and the Adversaries so great , so High and Potent , shall we therefore cast away Hope , but that he yet will arise , and revive his Work in the midst of the days ? No , so long as there stands a Bible , and so well ordered a Covenant , and Promises , and in these Promises Scotlands Peace is concerned ; therefore , whatever Providences seem contrair to the Promise , cast not away Hope , take the Promises , and read them , and apply them to the Churches Case ; and feed on them , until the Providence come . 2. Improve it , any of you that is Clogged in Spirit , Alas ! ye know not what to say of your Case ; Guiltiness and Terror stares you in the Face ; but is there any Seal taken from the Covenant ? Is it not Ratified by the Blood of his Son ? and want ye ground of Hope , so long as it is so well Ratified ; and though it grow not so well as to the outward man , yet ye have a Rich Charter , be not driven by Crosses from the Covenant ; learn this , that ye would now believe , and credit the Covenant , and Promises , Although he make it not to grow .

Now from all that hath been said on this Verse , I will only say these three things . 1. I shall give you a brief account of what led me to this Text , I found the Refuge of the Soul in Distress , to ly in the Covenant ; sometimes at the Gates of Death , when other Refuges failed them , they found no other ; I my self found no other for my Soul , but to run to the Covenant in the Latitude and Freedom of it , and since it appeared so sweet , it was somewhat troublesome to me ; that I had not handled it ere now ; but in handling of it , I gave an account of the nature of David's Security , and then I handled personal Covenanting , The Lord hath made with me ; ye heard ten or twelve Sermons on that head . And 2. I came and handled the Properties of the Covenant , that it was Everlasting , Sure , and Ordered in all things , where ye heard several things on the Order and Method of the Covenant , that a Christian should keep , to keep him from delusion , and false Peace in the Covenant . 3. I came to the Superstructures , This is all my Salvation , and all my Desire ; I shewed you that that man that will plead for Mercy and Grace , and hath no right to the Covenant , he hath no ground to plead them , more than the Devils have , for they know that he is Merciful and Gracious , the thing that makes the Devils have no claim to his Mercy and Grace is , because they have no claim to his Covenant . I have now studied the Covenant , and laid it out before you , as the great Foundation of Sanctification and Consolation , and as the great Charter of Justification ; Now I say , having gone through all these , I would put all of you , that has been hearing these Sermons , to these three Questions . 1. I would inquire , What more light have ye of the Covenant than before ? The secret of the Lord is with them that fear him , and he will shew them his Covenant , Psal. 25. What know ye more of the Covenant than before ? of the nature of it ? nay , of personal Covenanting ? of the Properties of it ? of the Sweetness and Consolation that comes from it ? if ye have no more light , and knowledge of it than before , the Lord , and the Stones and Timber of this House , shall be a witness against you in the day of reckoning , that this Covenant hath been holden out to you , in the Latitude and Freedom of it , and among all things that ye have heard , it may be a sufficient witness against you , when ye meet your Judge in the Valley of Decision . But 2. Another Question is , Whether hath what ye have heard from the Covenant , 〈…〉 enter in a Personal Covenant with him ? I have several days sent you home , beseeching you to enter in a Personal Covenant with him , and I have given you Doctrines and Helps how to do it , and hath the wind blown it all away , and ye have done nothing ? have ye not Covenanted against the corruptions that the heart inclined you most unto ? have ye Covenanted to accept of his Son on the Terms of the Covenant ? I close this Text with wondring how ye have gotten it sit out , if ye have not yet set about it , I exhort you in my Masters Name , in the close of this Text , that now ye would Indenture , and make a Personal Covenant with him , Go and Indenture and Covenant with him , otherwise the Lord , and this place of Scripture , shall one day joyn together , and say , Depart from me ye cursed , I know you not . 3. A third Question is , Ye that have been hearers of me , whether now , when ye have heard me all out , ye have heard Christ commended , ye heard the Contract was well drawn , ye heard what Grounds of Salvation , and what Satisfaction to Desires , is in the Covenant , and have ye not heard , how a person may plead the Covenant , under many challenges ? Now , whether or not are ye content this day , to accept Christ on the Terms offered , after ye have heard all I could say , or read about it , are ye content to accept him ; say ye , Amen , even so I take Him ? are ye content on these very Terms holden out in the Covenant , to accept of him ? I testifie unto you , that at the Gates of Death , neither ye , nor I , will know of another way for refuge from his wrath , but to run to this Covenant ; are ye saying now , even so I take him , as he is offered in the Covenant ? then have him , and his Fathers blessing with him , a Bargain be it , there wanted nothing twenty years since , but thy consent , the only thing that delayed the Marriage was thy consent ; and if in the close of this day , this be thy Note thou hast gotten , even so I take him , according to the Tenor of that Covenant , this shall be the place of Scripture , that thou shall bless the day , that ever thou heard it opened to thee , that thou was content to accept and imbrace this Christ , on the credit of the Promise , thou may take him , and hazard all thy life on him .

FINIS .