The Mystery and Marrow of the Bible

That, God will therefore bestow upon his sincere Federates all other the Promised Benefits of the New Covenant, because he will so freely, fully and utterly Remit all their Sins in and for the Satisfaction of Jesus Christ. This Proposition flows from the Causal Particle [ For ] expressed both by Jeremiah and Paul; For I will forgive their iniquity, &c. For I will be merciful to their unrighteousnesses, &c. wherein the Lord gives a Reason why he will do all the former things to them, why he will write his Law in their Minds and Hearts, why he will be their God, and they shall be his people, why all shall know him from the least to the greatest of them, viz. because he will Remit all their sins freely, fully and utterly; For I will be merciful to their unrighteousnesses, and their sinful errors and their unlawfulnesses will I remember no more. This is here laid down as a Reason, Ground or Foundation of all the former Promised favors. That of Calvin 's here I highly approve; Theres no doubt (saith he) but that the Prophet here shows the foundation of this Benefit, because God will be favorable to his people, not imputing their sins. If therefore we seek the Original of the New Testament, it is the gratuitous Remission of sins. Because God reconciles himself to his people. And hence we collect, That we are not to imagine any other cause why God hath appeared in his only Son, and hath used so much liberality: because here the Prophet brings all the glory of Flesh into nothing, and throws down all merits, when he saith, God will be so liberal towards his people, because he will be propitious, he will forgive their sins, he will not remember their iniquities. So he.

Now God's Covenanted Remission of all his sincere Federates sins freely, fully and finally, in and for the Satisfaction of Jesus Christ, may well be given in here as a Reason why God will do and perform to them all the fore promised blessings of this New Covenant. For,

1. God freely giving Jesus Christ for the effecting of Remission of sins for us, will with Christ thus given, freely give us all things. Remission of sins is here Promised with reference and respect to Jesus Christ and his plenary Satisfaction by his Obedience, Sufferings and Death to the justice of God for our sins, in that phrase, 〈 in non-Latin alphabet 〉 . Heb. 8. 12. I will be pacifiedly-favorable to their unrighteousnesses. As I have already shown in this chapter: and therefore shall not now need to insist any further upon it. God decreed, devised and contrived this way of Redemption of Sinners and Remission of sins, from Eternity, Ephes. 1. 3. to 12. 1 Pet. 1. 18. 19. 20. God accordingly sent his son in fullness of time in the similitude of sinful flesh (yet without Sin) and for sin, to condemn sin in the flesh, to obtain remission of sins for his Elect, by offering up himself a Sacrifice to God's justice for their sins, and shedding his blood to expiate, purge and wash them away forever, without shedding of blood, there being no remission, because otherwise no proper and due Satisfaction for our sins to the justice of God, Gal. 4. 4, 5. Rom. 8. 3. Ephes. 1. 7. Col. 1. 14. Heb. 9. 14, 15, 22. to the end, & 10. 10. to 22. Hence Christ is said, to be an offering, a Sacrifice for sins for Ever, Heb. 10. 12. To be offered to bear the sins of Many, Heb. 9. 28. To bear our sins upon his own body on the Tree, 1 Pet. 2. 24. To redeem us from the Curse, being made a Curse for us. Gal. 3. 13, 14. To be made sin for us, who knew no sin, that we might become the righteousness of God in him, 2 Cor. 5. 21. To love us, and wash us from our sins in his own blood, Rev. 1. 5. with many like Expressions. Now God giving Christ thus for effecting of our Redemption and Remission; what Blessing in the world will he stick at? He that spared not his own Son, but hath delivered him up for us all: How shall he not with him also freely give us all things? Its an Argument from the Greater to the Less. Hath God not spared, not withheld A Son, His Son, His own Son; but delivered him up to Humiliation, to Reproach, to Contradiction of sinners, to Sorrows, to Temptations, to Betraying, to False accusing, To Shame and Spitting, to Buffetting, to unjust Condemnation, to Death, to Death on the Cross in Golgotha between two Thieves, to Disertion for a time, and to Burial in the grave; and this for us all, for us Sinners, for us Enemies to God, for us dead in sins and trespasses, for us worthless, loveless wretches, abominable, disobedient, and to every good work reprobate, &c. How shall he not with him freely give us all things! How shall not he Call us effectually, Justify us freely, Sanctify us thoroughly, Glorify us eternally, and make all thiugs work together for good to us universally! How shall not he write his Law in our minds and hearts, Make us all know the Lord from the least to the greatest, and perform all other New Covenant blessings unto us! For, 1. Christ is nearer and dearer to God then all things else in this or the world to come, Temporals, Spirituals or Eternals, John. 3. 16. Mat. 3. 17. Col. 1. 13. Heb. 1. 3. 2. Christ is better in himself then all things: being over all, God blessed forever, Am •… n; and the Gift of God; and the Mercy of Mercies, Rom. 9. 5. Heb. 1. 3. John. 4. 10. Luke 1. 72. 1 Pet. 2. 10. 3. Christ brings all other blessings with him, All Temporals, Mat. 6. 33. All Spirituals and Eternals, 1 Tim. 4. 8. 2 Cor. 1. 20. 2 Pet. 1. 3, 4.

2. Remission of sins finds us most incapable, leaves us most capable of all Saving Blessings of the New Covenant. Before God pardon us, what are we? Sinners, ungodly, unholy, unrighteous, Enemies to God, Enmity to his Law, &c. bound over by guilt to eternal death, &c. And what is there in the world so abominable to God as sin, so obstructive to all his Mercies as sin, so destructive to us as sin, so separating betwixt God and us as sin? Sin is as a cloud, and a thick cloud between us: Sin is the great partition-wall between us: Sin is as Mountains and Hills between us, &c. Therefore sin makes us most incapable of all Blessings. But when God hath pardoned sin once, then the Enmity is removed, the thick cloud is dispelled, The partition-wall is demolished, the mountains and hills are levelled; now a facile, plain and easy way is made, a smooth and large channel is prepared for the streams of all divine Blessings to flow in upon us. That of the Apostle is very pregnant to this purpose; — But God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Much more then being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his son: much more being reconciled, we shall be saved by his life If God will Remit sins unto Sinners: what mercies can God deny unto them who by remission are made righteous?

3. Remission of sins is in-linked and interwoven with all saving blessings of the New Covenant in Christ: that where Remission of sins is bestowed, all other blessings are bestowed likewise. This is part of that golden chain of salvation, from which no link can be taken away; whom he hath predestinated, them he hath called; whom he hath called, them he hath justified, (there's Remission of sins) and whom he hath justified, them he hath glorified. All other Spirituals are inseparably knit unto this Remission of sins, either as Causes or Effects; As Antecedents, Concomitants, or Consequents; in one regard or another: so that our Actual interest in this, doth most sweetly and effectually interest us in all spiritual blessings in heavenly things in Christ, Eph. 1. 3. to 12. Rom. 4. 6, 7, 8, &c. and 5. 1, 2, 3, 4, 5. and 8. 29, 30. Heb. 9. 12, 13, 14, 15. and 10. 10. to 22. Rev. 1. 5. And therefore, God promiseth here in the New Covenant this great blessing of Remission of sins, not only as an Excellent distinct and most desirable Mercy, but also as a radical fundamental Mercy assuring his Federates of all other Covenant-Mercies.

Thus of the Explanation of Remission of sins.

Inferences, From the whole thus explained and confirmed. In these Inferences I shall but briefly point out particulars, having already handled this precious subject so largely. Will the Lord in this his New Covenant be thus Pacifiedly-favorable to their unrighteousnesses, and will he remember their sinful-errors and unlawfulnesses no more? Then,

1. Hence, Remission of Sins is a Covenant-Blessing. There is such a thing as Remission of Sins. Its not a fancy, figment or mere imagination: but a real Blessing and Mercy which God hath in store for his people, And its a Covenant-blessing: for, this passage in the New Covenant; And their sins and iniquities will I remember no more, The Apostle interprets of Remission of Sins, expressly. Now every Covenant-blessing, especially every New Covenant-blessing hath a reality, an excellency, yea a certainty in it. God's Federates may depend upon it.

2. Hence, Remission of Sins promised under the New Covenant, not only differs from, but far excels the Remission revealed under and before the Old Covenant. This point of Remission of sins is here brought in as one Particular Article wherein the New Covenant should not be according to the Covenant made with the Fathers when they were brought out of Egypt. Now how far this New Covenant-Remission agrees with, differs from, or excels that under the Old Covenant, hath been already manifested: There see. All Remission salvifical, is from Christ's blood of the New Covenant. Hither all look, hither all must come for Remission, and hence all that have it do receive it: whether living before, at, or after Christ's coming. Christ and his blood of the New Covenant, is the only Center, Root and Fountain of all Remission, Rom. 3. 23, 24, 25, 26. Heb. 9. 15. Acts 13. 38, 39.

3. Hence, The Lord God himself alone Remits and Forgives Sin. Pardon of sin is God's peculiar Prerogative Royal, Exod. 34. 7. Isa. 43. 25. Mic. 7. 18, 19. Mark 2. 5. to 13. His glorious Name is; The God of Pardons. But of this enough formerly. Therefore, Hast thou Remission? Let God alone in Christ have all the glory of it. Wantest thou forgiveness? Repair to God alone in Christ for it. I will forgive,—I will remember no more.

4. Hence, The Lord forgives Sins to all his sincere Federates. To all such he extends this Mercy; and to such alone he limits it. I will forgive,—I will remember their unrighteousnesses, &c. no more. Whose sins? The sins of his true Federates, of his sincere Covenant-people, of the house of Israel and Judah. in whose hearts and minds he hath written his Laws, and who savingly know the Lord; and of them only. They that have obtained no effectual Foederation with God, hitherto have received no Remission of sins from God. None out of Covenant may presume of it: None in Covenant need despair of it.

5. Hence, The Lord God forgives Sins to all his sincere Federates, most Freely, most Fully, and Finally: Freely, without, yea contrary to all their desert; Fully, without exception of any one sin of theirs; And Finally, without all Revocation or annulling of Pardon once vouchsafed. Freely, I will be pacified—, I will remember no more: Fully, Their unrighteousnesses, sinful-errors, and unlawfulnesses; what comprehensive expressions are these? And Finally; I will remember no more; I will obliterate them, and forget them, so as not to punish them forever. But of these also formerly.

6. Hence, Whatsoever Sins God forgives to his Federates, he Remits them all in Christ, and for his Meritorious satisfaction to God's justice for them. 〈 in non-Latin alphabet 〉 , &c. I will be pacified, or pacifiedly-propitious to their unrighteousnesses. This hath direct reference to Christ's expiation of our sins by his blood, whereby God's justice is satisfied and appeased: As I have formerly proved. Then, ^1. Christless Persons are un-pardoned Persons: The guilt of sin still remains upon the Conscience, if the blood of Christ have not besprinkled the Conscience. ^2. They that want Pardon must by Faith come to Christ for it. They must come and wash in this Fountain opened for sin and for uncleanness. The Old Covenant had a Laver and other vessels of water for sprinkling and washing the unclean, but they had not the Fountain opened, that was in a sort shut up and sealed under Types and Figures, &c. But this New Covenant hath this Fountain opened, now no veil or shadow hides it from us, now every cover of this Fountain is rolled away, Come all that will, come freely: drink and live; wash, and be clean. If thy sins be as an issue, still running; if as a well, still springing up: yet be not dismayed, here's a Fountain against a Fountain; Here's Christ's Fountain everspringing, against thine issue and fountain ever running; though thy sin and uncleanness spring still, yet Christ's Purging Pardons and Remissions spring still also; do thou therefore wash and cleanse thyself daily in this Fountain. Here's cleansing enough, and Christ's Fountain will run longest, it will run and overflow for thee till thy fountain be quite dried up in thee.

7. Hence, The Lord thus Remitting all sins in Christ, freely, fully and finally, there remains no need of anymore expiatory sacrifice for sin. Christ is already offered up for sins once for all, having by that one sacrifice forever perfected them that are sanctified, having obtained eternal Redemption and Remission for us. He hath fully satisfied God's justice, God expects no more expiatory sacrifice, no more blood, no more satisfaction, Christ hath done enough, he hath done all. Then, 1. Fare-well all legal sacrifices, blood, expiations, and washings, forever. Christ hath done that, which they could never do, he hath fully forever purged the Consciences of his Elect from sins. And in so doing, he hath annulled and abrogated them all. 2. Away with all Papal-Masses, as proper propitiatory bloody unbloody sacrifices for Quick and Dead. They are a bundle of blasphemous idolatries against Jesus Christ, and the Al-sufficiency of his Sacrifice: and so, most abominably Antichristian, treading underfoot the Son of God, and counting his blood of the New Covenant an unholy, imperfect and insufficient thing. But they who desire it, may see this absurd and abominable Popish dotage about the Mass sufficiently refuted by these Learned Authors here alleged in the margin.

8. Hence, They that would have sin Pardoned to them, must embrace this Promise and accept Jesus Christ by unfeigned Faith. For in Christ and through his satisfaction alone it is that sin is pardoned, according to the tenor of the New Covenant, and the promises thereof. Actual Remission comes only by Actual Application of Christ by believing. O therefore thou that longest for Pardon, come to Christ, believe in him, make haste to him, Actually apply his blood, and despair not of Pardon. Think of the great sinners that he hath pardoned: The Penitent woman, that was a manifold Sinner; Peter, that was a frequent denyer of Christ; The Thief, that was a Reviler and Rayler against Christ; Saul, that was a persecutor of Christ; yea the Jews, that were bloody Murderers of Christ, even they were pricked in their hearts, they had Remission of sins tendered and given to them in the same blood which was wickedly shed by them, Repent and be baptized everyone of you for Remission of sins, &c. Whereupon said Augustine sweetly; Who would despair of his sins pardon, when the Crime of Killing Christ was pardoned to the guilty?

9. Hence, They who have not Sin Pardoned▪ are as yet none of God's sincere New Covenant people. They may possibly be within the External Administration of the New Covenant, by a visible Profession: but they are not within the Internal and effectual salvation of the Covenant, by this invisible Power of Grace. Yea, perhaps they may be within the Decree of God's Election to Eternal life: And yet they are without the actual Execution of that Decree upon them in a saving Covenant state. And being without Covenant, they are without Christ, without the Law of God in their minds and hearts, without the true and saving knowledge of the Lord, yea and without God himself: for all these have a mutual and inseparable connection one to another. Therefore, as we desire to be, and to know that we are God's New Covenant-people: so we should strive to be, and to know that we are God's Pardoned people. Now we may know whether we be God's Pardoned people or no; by what hath been spoken already, touching the expressions of Pardon, The Nature of Pardon, and The Evidences of Pardon more at large.

10. Hence finally, All God's sincere New Covenant-people are in a most happy sweet and comfortable state. Why? Because, their unrighteousnesses, sinful-errors, and unlawfulnesses, are freely, fully and finally pardoned to them by God in Jesus Christ. O what tongue of man can tell, or what heart can think sufficiently of the privilege and comfort of this Remission? For they that are thus pardoned, 1. Are acquitted from all their sins, as if they had never been. God will never impute them more, will never remember them more unto them. 2. Are utterly absolved from all guilt of punishment and condemnation. They may undergo many Fatherly chastisements and tribulations, but shall never come into condemnation. 3. Are Redeemed and Reconciled to God by the blood of Jesus Christ, wiping out all their sins and transgressions. 4. Are Quickned together with Christ, by supernatural principles of life: that they should no longer remain dead in trespasses and sins 5. Are Justified by God through Jesus Christ; Remission of Sin being a branch of Justification. So that henceforth God looks upon them no longer as sinners, but as righteous; and not only as righteous men and women, but as the righteousness of God in Christ. 6. Are at Peace with God, and with their own Consciences. So that neither the wrath of God above them, nor the horror, terror and anguish of Conscience within them, nor the troubles of the creature round about them, shall ever be able to overthrow their Peace: but contrariwise, they joy in hope of the glory of God, and glory even in tribulations also. 7. Are happy now even unto Admiration. O the happiness of him whose transgression is forgiven, and whose sin is covered! O the happiness of the man unto whom the LORD imputeth not iniquity! Psal. 32. 1, 2. Rom. 4. 6, 7, 8. All the distresses in this world shall never be able to overthrow this impregnable happiness. God's theirs, Christ's theirs, All theirs; they must needs be ineffably and invincibly happy. 8 Finally, They that have their sins forgiven in this life, shall certainly be glorified in the life to come. — Whom he hath justified, them he hath glorified. Their glory is as sure, as if they were glorified already, as if they were in heaven already. Here is honey out of the Rock, here is sweetness out of strength, here is a well of salvation indeed. O ye pardoned souls, come lick this honey, come taste this sweetness, come draw water out of this well with joy. O comfort yourselves with these words, with these considerations. Oh everyone of you take up David's words with David's spirit; Bless the LORD, O my soul: and all that is within me bless his holy Name. Bless the LORD, O my soul: and forget not all his benefits, who forgiveth all thine iniquities: who healeth all thy diseases: who redeemeth thy life from destruction: who crowneth thee with lovingkindness and tender-mercies.

Article 4 ^th . Of the grand New Covenant-Relation, Interest and Communion, mutually, betwixt God and his sincere Federates.

Now we are come to the fourth, and last, and greatest Article of all, in this sweet New Covenant: viz. The Mutual New Covenant-Relation, Interest, and Communion betwixt God and his Sincere Federates. — And I will be to them a God, and they shall be to me a People. O, what manner of Mercy is here Promised, when God himself is Promised! And what manner of duty is required and restipulated, when Federates themselves are Restipulated! Here's Mutual Relation of God and his Federates, to one another: Here's their mutual Interest in one another: Here's their mutual Communion, with one another. What doth not God Promise to us, when he saith, I will be to them a God? What do not his Federates re-promise to him, when they say, They will be to him a People? Nay rather, what doth not God promise and undertake, when himself alone doth Promise and undertake the Performance of both these: Not only, that he will be to them a God; but also, that they shall be to him a people? That the Lord will be our God, is a ravishing and satisfying Mercy; who can sufficiently fadom it? That we should be his People, is an amazing and astonishing Duty; who can exactly fulfil it? But that the Lord undertakes both these, that he will, and we shall, is a most Comfortable and Heart-reviving Privilege; who can choose but exult in it, triumph in it, and be overcome with it? All the former Articles and Promises of this Covenant, yea and in the whole Sacred Volume, are but as inferior limbs in the Body: This is the Head of all. They are as Pearls and precious Stones: but this is the Jewel. They are as drops; but this is the Fountain. They are as springs or streams; but this is the Ocean. They are as the glittering Stars; but this is as the Glorious Sun himself. If the tongues of men and Angels were ever desirable for describing and magnifying of any Promise in all the Bible: This certainly is the Promise in reference to the displaying of which they are most desirable. Well said that judicious Calvin; — This is the Fruit of the Covenant; That God takes us for his people, And asserts himself President of our Salvation. And elsewhere; Generally here God comprehends THE SUMM OF HIS COVENANT. For whereunto did the Law tend, But that his People might invocate him, and he again would take the care of his People? For as oft as God pronounceth himself to be our God, He withal offers his Fatherly favor, and declares his care to be for our salvation, He gives us free entrance unto prayers, he commands us to rely upon his grace, And to conclude, THIS PROMISE CONTAINS UNDER IT ALL THE PARTS OF OUR SALVATION.—Thence the latter depends, They shall be to me a people: for the one cannot be severed from the other. Therefore by these words the Prophet briefly signifies, THE SUMM OF THE COVENANT to tend hither; That he may be to us a Father, from whom we may ask and expect Salvation: And we again may be his people.

Upon this transcendent Theam my very spirit hath vehement desire to expatiate, it is such a delicious Bed of spices, flowers and roses, of most sublime spiritual delights. But I must compendiously contract; Partly, Because the volume swells too fast: Partly, Because I have already at large explained this Promise of Promises in divers places of this Treatise. And therefore, 1. By way of Explication, I shall super-add no more: But only indigitate the Particulars already explained, and where they may be readily found. 2. By way of Application, I shall some what enlarge myself; because I have formerly been more brief therein, Reserving the enlargement of some Inferences from this Grand Premise, purposely for this Article of the New Covenant. Thus this Glorious Promise shall not be passed over, without its due and deserved Consideration.

First, By way of Explication, I have already unfolded this Promise, 1. More Generally. 2. More Particularly in both the Branches of it.

I. More Generally, I have shown these three things, viz.

• 1. That, This Promise is much insisted upon in most of the Eminent Covenant-Expressures. As, In the Covenants of Promise, with Abraham, with Israel, with David, and with the Captives in Babylon: And In this New Covenant. This being the very Sum, Abstract, Quintescence and Soul of all God's Covenants.
• 2. That, Of all Federal Clauses, Articles or Promises laid down in the Book of God, This promise is, 1. The Highest. 2. The Fullest. 3. The Surest. 4. The Sweetest. No wonder then that Augustine reciting this Promise, I will be to them a God, and they shall be to me a people, presently adds; What is better then this Goodness! what is happier then this Happiness!
• 3. That, This Promise is most excellent. And the excellency of it is Attested by the high Eulogies of many Eminent learned men, as is Evident in some of their Expressions particularly recited.

II. More Particularly,

For clearing the First Branch of this Promise, I will be to them a God; I have explained these Particulars especially, viz.

• 1. To whom the LORD will be a God.
• 2. What the LORD Promiseth, when he promiseth to be a God to his People, viz. 1. Whatsoever he is as God: ( ¹ ) In essential Properties; ( ² ) In Personal Subsistences. Book III. Chap. 3. Aph. 3. Sect. 1. p. 409, 410. 2. Whatsoever he hath as God. There, pag. 411. 3. Whatsoever he can do, or is wont to do for his People as God. And this is laid down at large in thirteen Particular Acts of his favor to his People. There, pag 411. to 417.
• 3. How the Lord will be a God to his People, viz. 1. By Covenant. 2. By Covenant of his own establishing. 3. By an Everlasting Covenant.
• 4. How the LORD is our Covenant-God only in and through Jesus Christ. Book III. Chap. 4. Aphorism 4. Sect. 1. pag. 802, 803.
• 5. Why the Lord was pleased to be a Covenant-God to Israel: and so proportionably to us.

Thus in these Particulars I have already Explained the first branch of this Promise.

For Opening also of the Second branch of this Promise; And they shall be to me a people: I have explained these Particulars, viz.

• 1. That, This is the greatest of all Duties imposed upon God's people: They therein Promising and Restipulating to God, 1. All they are; 2. All they have; 3. All they can do; 4 All they can endure: To be for him, and at his command or appointment.
• 2. That, God required, and Israel Restipulated, this, viz. That they would be God's Covenant-people.
• 3. What it implies, To be God's Covenant-People. These things especially, viz.
• • 1. To be God's people only. Not sin's; Not the world's; Not Satan's; Nor their own: But God's by peculiar appropriation.
  • 2. To be his by Federal Profession and Denomination.
  • 3. To be his Covenant-people in Christ.
  • 4. To be his Covenant-people in all Relations.
  • 5. To be his Covenant-people wholly and entirely, viz. 1. In all they are; 2. In all they have; 3. In all they can do or procure; 4. In all they can undergo or endure, according to his Will. These four Particulars, formerly insisted upon more generally and briefly, are here again handled more particularly and fully.
• 4. Why Israel (and so proportionably we) must be such a Covenant-People to God. Manifested by six Causes hereof.

Thus in all these Particulars I have already explained the Second Branch of this Promise.

By all this the judicious Reader will easily see, especially if he consult the places here quoted, This admirable Promise so far explained already, that I may now wholly desist from any further Explications thereof: Desiring him for his satisfaction in all or any of these particulars, to cast his eye (as he hath occasion) upon these fore-cited Explications.

Secondly, By way of Application, I offer these Inferences.

Will the Lord be to them a God, and shall they be to him a people: that are his New-Covenant-Federates? Doth he by his New Covenant establish and assure them of such a Covenant-Relation, Interest, and Communion betwixt himself and them? Hath God thus undertaken for both Parties; both for himself, that he will be theirs: And for them, that they shall be his? Then, what excellent matter is here, 1. For Information. 2. For Probation. 3. For Exhortation. 4. For Consolation.

I. Here's excellent and manifold Matter for Information; That the Lord will be to his Federates A God, and they shall be to him a People. For, This may Inform our Understandings, of these things especially, viz.

1. Of the fullness of the New Covenant. The three former Articles evince, That this New Covenant is very Rich and Full, in regard of Effectual Grace, Saving Knowledge of the Lord, and Remission of sins: But this fourth Article demonstrates, That this New Covenant is most Rich and full in all regards. It hath in it God's All and our All. 1. God's All; For what is there in the whole world, present or to come, of Temporals, Spirituals or Eternals, which comes not within the verge and limits of this vast comprehensive Promise: I will be their God? what fullness is there not in God! Glory, Majesty, Life, Love, Grace, Mercy, Goodness, Sweetness, Beauty, Blessedness, Purity, Holiness, Righteousness, Peace, yea all Desirableness, and all infinite. God made all things: God hath all things: God is All things in all and to all his Covenant-people. And therefore when this New Covenant promiseth; the Lord will be our God: It Promiseth God's All. What fullness can we desire more? 2. Our All; For, All we are: All we have: All we can do: All we can endure; Comes within the extent of this Promise, And they shall be my People. What fullness can we retribute more? Oh the Plenitude and riches of this New Covenant, in this Grand Promise.

2. Of the Goodness and Bountifulness of God to his Federates. Oh how Matchless, how Infinite! God Promiseth for himself, what he will be: God Promiseth for them, what they shall be: God undertakes all for both Parties, and what he undertakes must needs be. Behold, admire, and adore this boundless bounty and Goodness of God. 1. What doth God Promise for himself? That he will be to them a God. And, what could God Promise more, then God? what can God give more, then God? what can his Federates want, desire, or enjoy more, then God? God is above all goodness that can be Desired, Promised, Performed or Possessed. What doth not God Promise in this Promise of himself to us? If God had Promised, I will be their Refuge, and Strength and Present help in trouble; I will be their Rock, Fortress, Deliverer, Buckler, Horn of their Salvation, and their high Tower, I will be their Shield about them, their Glory, and the lifter up of their head; I will be their Sun, their Shield, and their exceeding great Reward; I will be their Lord, their King, their Father, their Husband, &c. If I say God had Promised these things, he had promised very great and precious Blessings: but when he Promiseth, I will be to them a God, now he Promiseth most of all. Beyond this Promise, what can be Promised? Or what is there Promisable? 2. What doth God Promise for his Federates? That they shall be to him a People. And what can they perform more to God then Themselves! nay because they cannot perform themselves to God, he undertakes for them, He will see this shall be done. There shall be no impediment of unwillingness in him, he will be theirs: there shall be no impediment of weakness in them, they shall be his. Heres bounty upon bounty: heres Goodness upon Goodness.

3. Of the Happiness of all God's sincere Federates. Wherein? In this especially and principally; That the LORD is their Covenant-God, and they his Covenant People. When the Psalmist had reckoned up many Outward blessings, and thereupon concluded, O the Happinesses of that people that is in such a case: By way of Correction he presently adds▪ O the Happinesses of that people of whom the LORD is their God, this is, of all other, The Happiness: No Happiness in the world like this Happiness. For, 1. Herein God's Federates are (as hath formerly been shown) a Priviledged People above all people of the world. 2. Herein Their Dignity is very high, and their advantage manifold. As hath been in six Particulars formerly manifested. 3. Hence, They may be abundantly assured, that they shall want neither Promises nor Mercies: having this Promise of Promises, this Mercy of Mercies, theirs. As hath been evidenced. 4. Hereby, God's Federates are established, In the sweetest Relation to God, In the richest Interest in God, In the Nearest and Dearest Communion with God. Oh, what Familiarity is there, in that Relation! what Sufficiency, in that Interest! what Felicity, in that Communion! This Famliarity is most delighting: This Sufficiency is most satisfying: This Felicity is most ravishing, to all the sincere Federates of God.

4. Of the Fewness of God's true and sincere Federates even under this New Covenant. There are many formal and nominal, but few Real Federates with God: there are many Federates by Outward Profession; but few, oh how few, Federates by Inward Constitution. why? Because they are few, very few, that Have the LORD for their Covenant God, or that have resigned up themselves again unto God to be his Covenant-people. How few are they that are God's people only? His in Christ; His in all Relations; His wholly and entirely, In all they are, In all they have, In all they can do, In all they can endure? Now none are God's sincere New Covenant-Federates indeed, but those alone who have the Lord for their God, and are themselves his People.

5. Finally, Of the wretchedness of all Non-Federates whatsoever. For, 1. The Lord is not their God in Covenant, nor are they God's Covenant people. They have as yet no saving Covenant-Relation to God, Interest in him, or Communion with him. 2. In despising and neglecting God's Covenant, they neglect and despise God, Jesus Christ, and all true happiness. And this is wretchedness unspeakable, Eph. 2. 12.

II. Here's notable matter for Probation and Examination of our true New-Covenant Condition. Let us diligently examine ourselves, accurately prove our own selves, whether we be of the House of Israel and Judah, whether we be among the number of God's sincere New Covenant Federates, or no. But how shall we discover this? Two ways; 1. If the Lord be our Covenant-God. 2. If we be God's Covenant-People. If this glorious Promise and Clause of the New Covenant be effectually verified and performed to us, and fulfilled upon us: If God be sayingly ours, and we sincerely his: then we are in a right New Covenant state.

(I.) Is the LORD become our God in Covenant?

That the Lord is our Covenant-God, we may discover three ways, viz. 1. By his Federal impressions and operations upon us. 2. By our Covenant-Relation unto him. 3. By our suitable deportment towards him as our God in Covenant.

First, By his Federal impressions and operations upon us, as our Covenant-God. When the Lord becomes our Covenant-God, he imprints and works upon us certain marks and characters of his Covenant. He effectually delineates and deeply ingraves upon our Spirits, The Blessings, Benefits, Effects and Fruits of his special favor, promised in his Covenant. Hereby he makes a great, and a very observable alteration upon us: so that they on whom these Federal impressions are instamped, cannot choose but in some measure discern them. Take these Instances;

1. He puts a New Spirit, even his own Spirit, within us: As our Covenant-God. By this New Spirit. I here understand God's own Spirit. Called God's Spirit, in Opposition to our own mere carnal Spirit: And, A New Spirit, in opposition to our old natural corrupt sinful frame of heart and Spirit; As also in regard of its excellent New effects upon us, Renewing, New-creating, making all things New within us, Mind, Conscience, Will, Affections, Old things pass away, and all things become new, Tit. 3. 5. 2 Cor. 5. 17. This is God's great Covenant-impression upon us, he puts his own Spirit within us, he makes him ours, he gives us actual possession of him. Hath the Lord put his own Spirit within us? Then he is our God in Covenant.

Hereby we shall know if God's Spirit be within us, For, then he is become to us; 1. A convincing Spirit, John. 16. 9, 10, 11. He convinceth us, ( ¹ ) Of our own sinfulness and misery, especially in regard of our not believing in Jesus Christ; Unbelief being the great sin of the world. ( ² ) Of the Al-sufficient Remedy against this sin and misery; viz. Christ's perfect Mediatory righteousness; herein clearly discovered, that death and grave were not able to hold him, as they hold sinners, but he Revived, Rose, and Ascended to his Father as a Righteous Conqueror of Sin and Death. Had there been but one sin in him; or but one sin of his Elect imputed to him for which he had not fully satisfied his Fathers Justice, he could never have got out of his grave, or have ascended to his Father. (3) Of Christ's supreme Lordship or Sovereignty over all his and his people's enemies, in that he hath subdued and judged Satan the Prince of this world, his and their grand enemy. 2. A Converting, Renewing, Regenerating and Sanctifying Spirit, Tit. 3. 5. John. 3. 3, 5. 1 Cor. 6. 11. The immediate Author and Worker of all grace in the soul: Sanctifying it throughout. So that every true Grace is an evidence of the Spirit of Grace in us. 3. An enlivening or quickening Spirit, Rom. 8. 2. It makes them, that were dead in sin, live to God. All acts of such life, as Spiritual Nourishment, Growth, Motion, Sense, Fruitfulness, &c. are Discoveries of the power of Christ's Spirit of life in us. 4. A G •… ding and Governing Spirit, Rom. 8. 14. He g •… des and leads all God's children in the ways of God. Are we led by this Spirit? 5. A Praying Spirit, Rom. 8. 15. 26. He enables us to cry Abba Father, with servant desires and groans that cannot be uttered. Its not words and phrases and method in praying (which Art may suggest) but unutterable sighs and groans which this spirit of supplication furnisheth us withal. 6. A witnessing Spirit. It beareth witness with our Spirits, that we are the children of God, Rom. 8. 15, 16. It discovers to our Spirits whom the Word counts God's children, with their several notes and characters. It also discovers to us, that there notes and properties of God's children are in us. For, The Spirit is therefore given us, that by him we might discover and know the things that are freely given us of God, 1 Cor. 2. 12. And upon these two discoveries it enables our Spirits or Consciences to digest all into a practical Syllogism, or experimental Discourse, for the evincing of our good estate to us. 7. Finally, God's Spirit is ( ⁱ ) A Comforting Spirit, still dwelling in God's people; and yielding them a continual stream (if not of sensible refreshing, yet) of secret supporting Comfort. He keeps them from fainting, sinking and despairing under greatest discouragements.

2. He writes his Law in their Hearts and inwards. He writes his Law in their Hearts, Powerfully, Universally, Evidently, I •… libly. ^1. So powerfully, that he leaves an impression, a dint, and an image of his Law upon the heart, which the heart is not able to withstand or resist. ^2. So Universally, that there is not any branch of God's Law left out. Every Law, Every branch of his Law, is in some measure put there. He hath something in his heart that answers to every particle of the Law, as the Counter-pain to the Deed. 3. So evidently, that if others cannot read the inscription, yet themselves can spell it out in some good measure by the assistance of God's Spirit, whereby they know the things given them of God. 4. So indelibly, that the impression of God's Law can never be blo •… ted out of the Heart. This is not like writing Letters in the dust or water, that are presently obliterated; but like writing in marble or steel, most permanent. God's Law is enter▪ woven into the very frame and texture of the heart, that it is inseparably fixed there. Thus it was written in David's heart, that he could never forget his Statutes. But how may we know that God's Law is written thus in our Hearts? Answ. This I have elsewhere cleared by four discoveries, viz. 1. The Hearts Conformity to the Law. 2. The Hearts New •… ss. 3. The 〈◊〉 Spiritual •… enderness and Softness. 4. The Hearts Obedientialness. There see.

3. He gives them an Heart to know God, that he is the LORD: the Covenant-keeping, and promise-performing LORD. To know him truly, experimentally, affectively, obedientially, &c. Evidences of true Covenant-knowledge of the Lord, have been also elsewhere hinted. Consult them.

4. He takes away their hard and stony heart, giving them a Tender, Tractable, Fleshy Heart. He transforms stone into Flesh. This tender, soft broken spirit is God's Sacrifices, which he will not despise. The truth of this Tenderness and Brokenness of Spirit, I have formerly elsewhere discovered, I. By the Concomitants or Companions attending upon a broken spirit, viz. 1. A Spirit of Prayer. 2. Humility. 3. Love to Jesus Christ. 4. Obedience. II. By the Adjuncts or Properties of true tenderness of Heart, viz. 1. Mourning for sins of others, especially public sins. 2. Clearest and saddest apprehensions of its own Sinfulness. 3. Greatest perplexity at Sin, as against God and Jesus Christ. 4. Trembling at God's Word, and at God's Rod. 5. Endeavouring seriously, and setting speedily upon a Real Reformation.

5. He Converts them entirely and effectually to himself from Sin and Iniquity. He converts them both in Heart and Life; both in Inward Disposition, and outward Conversation. The truth of such Conversion, I have already discovered in another Treatise: There See.

6. He sets his Tabernacle amongst them, walks amongst them, dwells with them and in them: that is, He affords them special Communion with himself; fellowship with Father, Son, and Holy-ghost. The sweet presence, influence and refreshments of his Spirit, Graces and Comforts, he imparts unto them. This is Heaven on Earth. Now of this Fellowship with God and Jesus Christ I have elsewhere laid down many Evident discoveries, to which I refer the Reader for his fuller Satisfaction: In perusal whereof I hope he shall not lose his labor.

7. Finally, He makes them Constant and Stedfast to himself in Covenant. He so principles them, and over-rules them: He so secures them, and undertakes for them, that they shall not depart away from him; That they shall be his People. These and like Federal Impressions the Lord works and stamps upon us, when he becomes our Covenant-God. And this is one way whereby we may discern whether the Lord be our God in Covenant, or no. Have we these Covenant-impressions and characters upon us?

Secondly, By our Covenant-Relation unto God, we may evidently know whether the Lord is become our Covenant-God. In all Covenants there is established a Covenant-Relation, a mutual reciprocal Relation betwixt the Federates. So in this New Covenant most eminently between God and us; if we be Christ's, if we be true believers: There is a mutual Relation, Ier. 13. 33. Heb. 8. 10. If the Lord become our Covenant-God: then we become his Covenant-people. And if we become his Covenant-people, he also is our Covenant-God. These Relations do mutually imply one another, do reciprocally and necessarily infer and answer one another. Are we brought into this Covenant-Relation unto God? Are we become, not only in profession and name, but in deed and in truth God's Covenant-people? Then the Lord is our Covenant-God.

But how may we discover that we are God's Covenant-people, Not only in name and by visible profession, but also in deed by invisible participation of the saving benefits of the Covenant? Answ. By these ensuing Adjunct, and Properties of God's Covenant-people, viz.

1. God's New Covenant-people are effectually called. Not only outwardly and ineffectually, but also inwardly and effectually called. The vessels of mercy fore prepared unto glory, are a Called people, and so become God's people. They are called from darkness into his marvelous light: From Sin to Grace, From the power of Satan to God. God called Abraham effectually, when he first entered into Covenant with him savingly. People uncalled by God, are as yet un-covenanted with God. They are in a Contrary Covenant and League with Sin and Satan, inconsistent with the Covenant of God. This wretched League is broken and dissolved by effectual Calling, that we may join in Covenant with God. Are we effectually called?

2: God's New Covenant-people are an Holy, Select and separated people. They are selected and culled out from among all other people. They are drawn out and segregated from the Common Corrupt mass of the world. Holiness implies a Separation from common, profane, impure State, Society and Use, to Peculiar, Spiritual, Sacred State and Use. I will dwell in them, and walk in them, said God; and I well be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, &c. upon this their being separated from their common and impure condition and society to God and his ways, they are styled, A chosen generation, an holy Nation, and a peculiar treasure unto God above all people. Are we separated from the common, impure mass of mankind, or are we mingled with them? have we renounced ungodliness and worldly lusts, Tit. 2. 11, 12. or do we still live therein? when God brought Abraham to be one of his Covenant-people, he called and separated him from his corrupt, ungodly and idolatrous State in Chaldea, unto himself, and to a godly State in him, Gen. 12. 1, 2, 3, &c.

3. God's New Covenant-people are a Self-Denying people. This Christ frequently calls for in his Disciples. This the Grace of God, that is, God's Doctrine of Grace, (which is especially contained in the Gospel, and New Covenant) teacheth them that are to be his people in reference to their enjoyment of God in Jesus Christ; Hearken, O daughter, and consider, and incline thine ear: Forget also thine own people, and thy fathers. House. So shall the King greatly desire thy beauty: for he is thy Lord, and worship thou him. And this they perform, that accept God's Covenant. They are content to deny not only all their Self-sinfulness: but all their selfrighteousness, self excellency, self-perfection, self-wisdom, self-will, self-love, self-relations, and whatsoever self-enjoyments in the world, that might stand in opposition to, or in competition with this Covenant with God. They see so much transcendent worth and excellency in God, that they can freely sell all, part with all, that they may enjoy the Lord as their Covenant-God. Thus Abraham denied and forsook his Native Country, Kindred, and Fathers House, for God. Thus Paul denied all his carnal prerogatives, counting them and all things but loss and dung for the excellency of Jesus Christ, & that he might be found in him. Can we thus deny ourselves?

4. God's New Covenant-people are a willing people. God said to Jesus Christ; Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy Power. That is thy peculiar people, especially thy true New Covenant-people and members, they shall not be as Naturally they once were; Enemies to God and all his ways; or compulsorily, forcedly, unwillingly willing through predominancy of fear, danger, punishment, &c. as the Samaritans feared God for his lions; or half-willing, having in some good pangs or moods, certain imperfect and faint velleities and ungrounded inclinations to good, as Agrippa Almost persuaded to be a Christian: But they shall thoroughly and willingly subject and devote themselves to thy Government, to thee and thy ways; and they shall freely yield up themselves souls and bodies as cheerful Volunteers to serve in thy wars against thine Enemies. Jesus Christ is their chief-captain. He now Rules and will still Rule in the midst of his Enemies, till the worlds End, when they shall all be put under his feet. His peculiar people they shall lay aside their enmity against God and Christ, they shall not remain Enemies with the world as once they were, but shall be a willing people: willing to be ruled by Christ; willing to serve him, to side with him, to do anything for him; Their Members shall be weapons of righteousness for him, Themselves shall be even Sacrifices to him. They will serve him with a perfect heart and willing mind, They will run the ways of his Commandments with enlarged hearts, They will delight to do his will, It shall be their meat and drink, &c. murmuring, grumbling, irksomness, &c. shall be far from them. An excellent Pattern of this willing-heartedness see in the Primitive Christians, Acts 2. 41. to the end. & 4. 4, 32. to the end. Are we God's Volunteers?

5. God's New Covenant-people are his Temple. Ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. What the Temple at Jerusalem was of old materially and typically, that God's people now are Spiritually and truly in reference unto God. ^1. The Temple was the Special place of God's presence and habitation. He dwelt between the Cherubims. There he met with his people, and communed with them. So God's people are built up a Spiritual House, for an habitation of God through the Spirit. Know ye not that ye are the Temple of God: and the Spirit of God dwelleth in you? God dwells in them, manifests himself to to them, sups with them and they with him, affords them sweet heavenly Communion with himself. ^2. The Temple was the place of public worship and Sacrifices. So God's people are the Receptacles of God's spiritual inward worship in Heart and Soul. 3. The Temple in regard both of God's presence and worship was relatively holy, and not to be defiled with legal impurities. So God's people are Holy, and not to be defiled with sinful impurities. Are we such Temples of God? Doth God dwell in us? Is his worship seated in our hearts? Do we keep ourselves Holy and undefiled?

6. God's New Covenant people are an Holy and royal Priesthood. Peter stiles them that are God's people, sometimes an Holy Priesthood, sometimes a royal Priesthood. That is, Kings and Priests to God, as elsewhere it is expressed in Scripture. Kings, As having Rule and dominion, in and by Christ's Kingly power, over all our Spiritual enemies, Sin, The world, Afflictions, Death, and all the powers of darkness. Over all these we are in Christ more then Conquerors, even triumphers. And shall at last sit as Kings with Christ to judge the world, at least by acclamation and assent to Christ's righteous judgments. After which, we shall reign with Christ in heavenly glory forever and ever. Priests to offer up spiritual Sacrifices acceptable to God by Jesus Christ: As Prayers, Praises, Thanksgivings, Obedience, &c. And to show forth the virtues of him, who hath called us out of darkness into his marvelous light, viz. to show forth his Power, Wisdom, Grace, Love, Mercy, Long-suffering, &c. Are we such Kings and Priests, have we such Kingly and Priestly abilities?

7. God's New Covenant-people are God's children, his sons and daughters; and God is a Father unto them. And it shall come to pass, that in the place where it was said unto them, ye are not my people; there they shall be called, the children of the living God. Had the exact opposition of the phrase been observed here, the words should have run thus▪ There they shall be called the people of the living God: but he saith, the children of the living God, intimating that God's people are also God's children. And elsewhere having said; I will be their God, and they shall be my people: he adds, And I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Are we God's children? Then certainly we are God's New Covenant-people. God's children may hereby be discerned; 1. They are born again of the Spirit of God, supernaturally. 2. They have Received Jesus Christ by Faith, and he dwells in their hearts. 3. They have the Spirit of Adoption in their hearts, crying Abba Father, with groans that cannot be uttered. 4. They are like their heavenly Father that spiritually begat them. They partake his divine Nature, and have the very image of God in Knowledge, Righteousness, and true Holiness inprinted upon them. 5. They are conformed to Jesus Christ, the First-born among many brethren. 6. They are led and guided by the Spirit of God. He acts and moves in them, He stears and regulates them, He works all in them. But contrariwise Satan is the spirit that worketh in the children of disobedience. By that evil Spirit they are acted and guided. Now if we have these Characters of God's children, we are his children and New Covenant-people. But besides these I have ( ^g ) elsewhere largely opened and cleared nine other evidences, of our Regeneration, Adoption and Sonship, whereby we may know whether we be the children of God. Thither I refer the reader for fuller Satisfaction: The main body of that Treatise being spent about this very Argument.

8. Lastly, God's New Covenant-people are Christ's. They are more Christ's then their own: Yea they are not their own but Christ's.— All things are yours▪ and ye are Christ's, and Christ is God's. And if ye be Christ's, then are ye Abraham's Seed, and heirs according to the promise. So that all who are Christ's, are Abraham's Covenant-Seed and heirs: Now all Abraham's sincere, Covenant-Seed since Christ, are God's New-Covenant-people, See Rom. 4. 10, 11, 12, 16, 17, 23, 24. Gal. 3. 7, 8, 14. & 4. 24, 26, 27, 28, 31. They are first Christ's, as Mediator: and then they are God's in Christ. Are we Christ's? Are we his Redeemed ones, his Branches▪ his Members, his Espoused ones, &c? Then we are God's Covenant people. And we may know whether we be Christ's or no▪ by five evidences of being Christ's, formerly pointed at only, but now handled at large in the sixth Chapter of this fourth Book: And also by other Discoveries laid down elsewhere to that effect. Consult those places.

By these things we may know whether we are God's Covenant-people; whether we have a true saving Covenant Relation to God; and consequently whether the Lord be our God in Covenant; which is the Highest Covenant-Mercy of all. For by this Covenant-Relation unto God we may discern that the LORD is our Covenant-God.

Thirdly, By our Deportment and carriage towards him as our God in Covenant, we may notably discern that he is our Covenant-God, and that we have so accepted him. By what carriage of ours towards God, may this be discovered▪ Answ. 1. By esteeming him as our God. 2. By loving him, as our God. 3. By Trusting in him, as in our God. 4. By fearing him, as our God. 5. By serving him, as our God.

1. Do we esteem the Lord as our God? None can have the Lord to be their God in Covenant, who do not set him up and esteem him as their God. To esteem him as God, implies, 1. The Truth of estimation. When the Lord is accounted, esteemed and judged to be, as indeed he is, the only true God: and that all others are but pretended, imaginary and false God's, idols, and nothing in the world. Thus the Psalmist esteemed God; I know that the LORD is great, and our Lord above all God's.—The idols of the heathen are silver and Gold, the work of men's hands. They have mouths but they speak not, &c. Do we thus look upon all other Deities mentioned in the world, as mere idols, fancies, lies, and vanities? 2. The height of estimation. When the LORD is valued and esteemed as most excellent, absolutely supreme, and infinitely High over all beings & creatures in the world. Infinitely above gold and silver, infinitely above honors, riches, and pleasures, infinitely above Heaven and Earth, Men and Angels, infinitely above all creatures and every name that is named both in this and the world to come. Being The King Eternal, Immortal, Invisible, The only wise God: The Blessed and only Potentate, The King of Kings, and Lord of Lord's, who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen nor can see. When we esteem and prize him, as the only riches, the only portion, the only treasure; the only Happiness, the only Heaven. When we esteem and value our part and interest in him, in his Love and favor in Christ, far beyond all our part and interest in any or all other created comforts and enjoyments: and upon deliberate choice, could freely part with whatsoever is dear to us, in the world, rather then with him alone. When we thus enthrone the Lord in highest esteem over all, we notably esteem him and accept him as our God. What we estimate over all, that we account and accept as our God.

2. Do we love him as our God? Estimating, is an Act of the judgment; Affecting, is an act of the will and heart. Affection answers our estimation, and flows from it. If we esteem the Lord as our God, we cannot choose but desire, love and delight in the Lord as our God. That is, We shall love him wholly; We shall love him only. 1. We shall love the Lord wholly, with all that is within us. This is the first and great Commandment; Thou shalt love the LORD thy God with all thine heart▪ and with all thy soul, and with all thy might, and (as our Savior adds) with all thy mind. When we once love the Lord as our God, we shall not reserve or divide our affections from him, but we shall turn the whole stream and united current of our affections towards him. We shall willingly let God have all: and think our All, too little for him. Why? Because we esteem him as most desirable, most amiable, most delectable over all the world. Because he hath loved us first, and that with an infinite love, when we were altogether loveless and loathsome. Therefore we owe him our whole love: for what is our love, to his love; or our All, to his All? Do we thus love him as our God, with an entire, perfect and whole love? Do our hearts turn wholly to him, as the needle to the Pole, or Loadstone? Do our affections flow wholly to him▪ as all the Rivers flow towards the Sea? This is a sign that he is our Covenant-God indeed. 2. We shall love the Lord only, so as to love none besides him with the like predominant and intensive love. When we truly love him as God, we in effect love nothing else but God. We love nothing else that stands in Opposition against God. Not Sin; Ye that love the Lord hate evil. Not the world; The love of this world is enmity against God, &c. We love nothing else that comes in Competition with God. We find more in our God, then in all things else. As David; whom have I in heaven but thee? and there is none upon earth that I desire besides thee. Our love to all inferior objects will be so small, that comparatively it may be counted as no love at all, yea as hatred to them. Do we thus love the Lord wholly and only as our God? Then the Lord is our God▪ When we truly love God, we love all things in and for God, and with reference to God, viz. God in them. But contrariwise they that intensively love their Belly over all, make their belly their God; love their pleasures over all, make their pleasures their God; love their Gold, Silver, Children, anything over all, or above what is meet such creatures should be loved, make such things their God.

3. Do we trust in the Lord as in our God? Then we trust in him, more then in all things else in the world. For, God is to be trusted in, rested and relied upon, more then all Means, helps, refuges, or creatures whatsoever. None can so supply our wants, suppress our fears, remove our dangers, facilitate our difficulties, and bestead us in all deepest and desperate plunges, as God alone. He can do it with means, without means, contrary unto means. Therefore Affiance, Trust and Confidence peculiarly belongs to God, as a special part of that Homage and Natural worship which is due to him by the first Commandment. Trust in the LORD with all thine heart. Trust in him at all times ye people, &c. Trust and Affiance in creatures, or in corruptions, or in anything besides the living God, is frequently forbidden and condemned. Lean not to thine own understanding.—Trust not in the uncertainty of Riches.—If riches increase, set not your hearts thereon.—Trust not in oppression.—It is better to trust in the LORD, then to put confidence in man: It is better to trust in the LORD, then to put confidence in Princes. Creature-Confidence is a kind of Idolatry; A putting creatures in God's stead. Hereupon God's faithful people have fled to their God as their only refuge and relief in straits and extremities, as having their saving interest in him only. Job said though he slay me, yet will I trust in him. Asa being to encounter with the huge host of the Ethiopians and Lubims, rested and relied only upon God. David expresseth himself sweetly; My Soul, wait thou only upon God: for my expectation is from him. He only is my Rock and my Salvation; He is my defense, I shall not be moved. In God is my Salvation and my glory: The Rock of my strength, and my refuge is in God. Trust in him at all times, &c. What time I am afraid I will trust in thee. And blessed Paul relating his trouble in Asia, saith; We were pressed out of measure, above strength, insomuch that we despaired even of life. But we had the sentence of Death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead. Thus God's Covenant-people, when they are themselves, make God their peculiar and only trust: in straits, difficulties, deep plunges and desperate extremities, to him alone they fly. And with him they as it were clothe themselves by faith. The name of the LORD is a strong tower, the righteous fly unto it and are safe. But they that are not God's true Covenant-people, in their exigence and extremities they trust not in God, fly not to him, but to other vanities and broken reeds. They trust in Horses and Charets in Wealth and Riches, in men and second causes, in oppression and perverseness, in idols and lying vanities, as the Mariners in Jonah his ship in a storm, every man to his God, his paganish God, &c. Now what is our confidence and chief refuge in difficulties? Do we fly to God? Is he only our Rock and Salvation, &c? then he is our God in Covenant, who hath enabled us thus to carry ourselves towards him as to our God.

4. Do we fear the Lord as our God? The Lord is his people's chief Fear. The chief object of their fear. Hence he is called, The Fear of Isaac. And the Psalmist saith; vow and pay unto the LORD your God, let all that be round about him bring presents to THE FEAR. So the Hebrew ought to be translated. That is, To God the chief object of Fear; who is The Fear, the Fear of Fears. Such awe, dread and fear is in their hearts towards God, not slavish but childlike fear, that they fear nothing in the world like him▪ They are more afraid to offend him, then to offend any Prince, Potentate, yea or Tyrant on earth. Their fear of him that can kill both body and soul, and cast them into Hell, predominates over all other fears, prevails over them, eats them out, swallows them up as Moses his rod devoured the Magicians rods. Moses his parents hid him three Moneths that he might not be destroyed, because fearing God they were not afraid of the Kings Commandment. Noah so feared God that he made an Ark to save his house at God's command; not fearing what the world of the ungodly could do against him for such an undertaking The three courageous Jews so feared God that they would not idolatrously worship Nebuchadnezzar's golden image: and in that case they feared not the Kings threats, nor the burning fiery furnace into which they were cast. Daniel so feared God that he would not desist from his worshipping, calling upon, and praying to his God, as in former time; for any base fear of the Kings Decree, Princes malice, or cruelty of the Den of lions into which he was to be cast. The Apostles so feared God, that they could not but preach in the name of Jesus Christ: Nor did they fear the Prohibitions and Threats of the Elders, Scribes and Rulers on the contrary. This is to fear the Lord as God, when his fear is most prevalent and predominant in us over all other fear; when his fear more effectually preserves us from evil, then the fear of any creature can push us upon the evil of Sin: when his fear so strongly obligeth us to duty, that no creature-fear can deter us from duty. Do we thus fear the Lord?

5. Do we serve the Lord as our God? The Lord's people are his Servants, and they serve him. Yea they serve him, as God, as their God. This serving of the Lord as God, is very Comprehensive, and of large extent. It implies, ^1. Their subjecting themselves to him, to his Will, Dominion, Laws, &c. as those that will be acted, ruled, ordered, commanded by him peculiarly: being delivered by him from subjection and traldome to Sin, Satan, &c. Such are said to serve him. ^2. Their Devoting, addicting and giving up themselves wholly to God and his ways: not serving or addicting themselves, to Sinful lusts and pleasures, to wine, to their bellies, to Mammon, to the wills placits and humors of men in matters of religion, or to anything either in opposition against God, or in Competition with God. 3. Their worshipping him as God with all acts of religious worship both in public and in private: As also their pious, holy and religious Conversation before God. Hence Serving of God, is frequently used in Scripture for worshipping of God. As,— When thou hast brought forth this people out of Egypt, ye shall serve God upon this Mountain. That is, ye shall worship God there.— Thou shalt worship the Lord thy God, and him only shalt thou serve. — Anna departed not from the Temple, but served the Lord with fastings and prayers night and day. Serving of God, is also used for a pious and holy Course of life. As,— That we being delivered out of the hands of our enemies without fear, might serve him, in holiness and righteousness before him all the days of our life. —This is called,— Serving the Lord in newness of the Spirit; inasmuch as it proceedeth from the renewing Spirit. To this effect, they that fruitfully employ their Talents which they receive from God, are styled good and faithful servants to their heavenly Master. Thus Serving of God (not to mention anymore acceptations thereof) intimates, Our Subjecting ourselves unto God and his Dominion; Our addicting and devoting ourselves to him and his ways; Our worshipping him religiously, and walking piously before him. And thus all God's people do Serve their God▪ As Abraham, Job, David, Paul, &c. Do we thus serve the Lord, as God, as our God?

Hereby we may discover whether we serve our God aright, viz. 1. If we serve him Reverently. Let us have grace, whereby we may serve God acceptably with reverence and godly fear. — Serve the LORD with fear. Awful reverence and childlike fear, becomes the service of God. Yea true serving of God and obedience to him ariseth from God's fear.— Only fear the LORD and serve him. — Fear God and keep his Commandments. Hereupon God acknowledgeth Job as his peculiar Servant, in that he was a perfect and an upright man, one that feared God, and eschewed evil. Have we such a fear of God implanted in our hearts? are we afraid to offend him? have we high and reverential thoughts of him? 2. If we serve him Obedientially: when we so serve him, as to obey him, do his will and keep his commandments.— If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the mouth of the LORD, &c.—they that will not obey God, but rebel against his mouth and word, they serve not God, but Satan, Sin and their own lusts. 3. If we serve him cheerfully, readily, willingly, from a principle and disposition of love which we bear to him and to his service. Thus David instructed Solomon; And thou Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind. Willingness, cheerfulness in God's service is most acceptable to him. It flows from true love to God. Whatsoever we do from love, we do cheerfully, delightfully. God first requires love, then service, And now Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart. Are we volunteers in serving God? Are our hearts enlarged, delighted, lifted-up, like Jehoshaphat's, in the ways of God? Do we, with our blessed Savior, count it meat and drink to be doing God's will? &c. 4. If we serve him purely. The Lord is infinite in purity and holiness, and requires purity and sincerity in all his servants and services. The pure in heart are blessed, and shall see God. He desireth truth in the inwards. He will be worshipped in Spirit and Truth. There's a double purity with which we are to serve God; viz. ( ¹ ) Purity of heart and conscience within. When we regard not any guile, hypocrisy, or iniquity in our heart; we do not approve it, or allow it; it is not mingled or woven into the frame and constitution of our spirits: but we work it out and reject it, as Lees, Dregs, Dross and Scum, &c. The blood of Christ hath purged our conscience from dead works to serve the living God. With such heart-purity Paul served God; — I thank God, whom I serve from my forefathers with pure conscience. ( ² ) Purity of life and conversation without. When it is without Scandal and Hypocrisy; when we decline evil, and still approve ourselves in all our actions as in God's presence. — That we might serve him, in holiness and righteousness before him. Hereupon God commendeth his servant Job, in that he was a perfect and upright man, one that feared God, and eschewed evil. He walked purely in the service of God. Do we serve the Lord with such Purity of Heart and Life? 5. If we serve God only. Thou shalt worship the Lord thy God, and him only shalt thou serve. How is the Lord only to be served? Thus. God only, is to be served with divine worship, and religious adoration. No Idols or creatures may so be served; for that were Idolatry. God only, is to be served primarily and for himself. He alone having supreme Dominion and Sovereignty over us, and over our consciences. Others may be served secondarily, and in subordination to God. But nothing may be served which stands either in Opposition to him, or Competition with him. We must so serve God, as not to serve sin, lusts, pleasures, Satan, Mammon, &c. 6. If we serve God wholly and entirely, with the whole stream of our united faculties and affections, and that in all acts of service which he requires from us. This is the Integrity and Perfection of God's service, discovering the truth of it. ( ¹ ) The Integrity of the Object; when we serve him fully; walking in all his ways, having respect to his commandments, without indenting, reserving or omitting. ( ² ) The integrity of the Subject; when we serve him with a perfect heart. That is, when we serve the LORD our God with all our heart, and with all our soul. When the heart is not parted and divided betwixt God and Sin, God and the world, &c. but it is united and wholly carried to God alone. 7. Finally, If we serve God continually, all the days of our life. Counterfeit serving of God is but for a time, and then vanisheth. The Hypocrite will not always pray, not always obey, &c. but God's sincere servants are constant and persevering. Hannah served God with fastings and prayers night and day.

By these three sorts of Evidences we may groundedly discover, whether the Lord be our Covenant God or no, according to the New Covenant. And consequently whether we are actually and effectually brought into a good New Covenant-Condition.

(II.) Are we become God's People in Covenant?

That we are God's true and sincere Covenant▪ People, we may evidence to our own Hearts and Consciences these three ways, viz.

1. By the Mystery and Nature of this Being God's People, formerly described. To be a People to God in Covenant, hath in it five things Principally: It implies, They are God's People only, &c. as hath been manifested. Now search and consider; 1. Are we God's people only, by peculiar appropriation? Not sins: Not the worlds: Not Satan's: Not our own. 2. Are we God's People by Covenant, Profession and Denomination? 3. Are we his in and through Jesus Christ? 4. Are we his in all Relations? 5. Are we God's People wholly and entirely; In all we Are, Have, Can do, or Endure? Consider we these things thoroughly according to the several explanations of them here alleged.

2. By the adjuncts or Properties peculiarly belonging to God's true Covenant-People. These Properties, I have heretofore briefly pointed at in twelve Particulars. And also▪ in the former branch of this present Inference, have more fully explained the first eight of them. Have we these Properties in ourselves? 1. Are we inwardly and effectually called? 2. Are we an holy, select and separated People? &c.

3. By our due Deportment towards God as becomes his Covenant-People. This due Deportment or Carriage of God's people towards God, as his People, hath been unfolded in five particulars at large in the former branch of this present Inference. 1▪ Do we esteem the LORD, as our God? 2. Do we love him, as our God? &c. These two last sorts of Discoveries, do Evidence our Covenant-state, in regard of both the Branches of this glorious Promise, viz. That the LORD is our God: And also, That we are his People.

But this may suffice for Probation.

III. Here's singular Matter for Exhortation. Doth the LORD Promise and Covenant to and with all his sincere New Covenant-Federates, That he will be to them a God, And they shall be to him a People? Then heres a threefold word of Exhortation, viz. 1. To those in the visible Church that are Strangers to an inward saving New Covenant State. 2. To all that are of the number of Sincere Federates with God in this New Covenant. 3. To the faithful ministers of the New Testament.

First, A word to all those in the visible Church, that hitherto are mere Strangers to an Inward and Saving New Covenant Condition. (And such are all those, ^1. Who are in their unregenerate State, having no effectual inscription of God's Law in their Minds and Hearts; ^2. Who are grossly ignorant of God and all the things of God; ^3. Whose sins through their unbelief and impenitency, have found no Remission from the Lord.) All such I earnestly exhort and beseech, Sincerely and Speedily to take hold of God's New Covenant, To accept and embrace it; In the Life and Spirit of it, as well as in the Letter; in the inward power, efficacy and reality of it, as well as in the outward Profession, Name and Formality thereof: If ever they desire savingly to have the LORD to be their God, and themselves to be his People. O Ponder upon this seriously, In the morning when you rise up, in the evening when you lie down to sleep; when you are in the House, and when you are in the Field: Commune with your own hearts, ask your own souls each of you these few Questions. 1. O my Soul, Is there any true Happiness or Salvation actually to be enjoyed by thee, till thou beest effectually brought into New Covenant with God? Is not this the only Happiness, To have the Lord thy God in Covenant, and thyself to be one of his People; And canst thou be thus happy, will God be thine, canst thou be his; till his Laws be written effectually in thy mind and heart, till thou Knowest the Lord savingly, till all thy sins be forgiven and forgotten of God forever? 2. O my Soul, hasi thou not thus far to this very hour contented thyself with a mere outward Profession, Form, name, and shadow of a New Covenant-state; without all inward Life and Substance? And can this ever carry thee beyond the Condition of an Hypocrite, Reprobate, and Cast-away? Do not the greatest number by far of visible Christians deceive and undo themselves eternally, by resting in the mere visibles and externals of the New Covenant: and wilt thou perish with them also? wilt thou have so much part in the New Covenant only as to leave thee without excuse, & aggravate thy Condemnation? 3. O my Soul, Canst thou judge it safe to delay or put off thine acceptance of A New-Covenant State in the inward efficacy, power, life and Spirit thereof, for another week, for another day? What if thou beest snatched by death out of my body before this great work be done? what if God knock no more at the door of thy heart by his Spirit and Word: offer thee no more softening and converting Grace; yea, what if he give thee up to final hardness in impenitency and unbelief, before this work be done, Art thou not then quite undone to all eternity? 4. O my soul, will not a real, inward, efficacious New-Covenant Condition, immediately vest thee with this matchless happiness: The LORD will be to thee a God, and thou shalt be to him one of his people? will the LORD be to thee a God! Then the Lord will be to thee, more-sweet, then all thy sins, and sinful pleasures; more-rich, then all earthly treasures and enjoyments; more-honorable, then all worldly dignities; more sure and faithful, then all thy friends and relations in the world; yea more then Earth, more then Heaven, more then Grace, more then Glory. Then the Lord will be All, and above All unto thee. Beyond him nothing can be Promised, or Performed by God: nothing can be desired or enjoyed by thee. Wantest thou God? Nothing can make thee happy. Hast thou God? Nothing can make thee miserable. Again, shalt thou be to him one of his People? Then, Thou shalt not be thine own any longer, to be misled by self-delusions; Thou shalt not be the worlds any longer, to be cheated with perishing vanities; Thou shalt not be Satan's any longer, to be led Captive at his will by his Temptations; Thou shalt not be sin's any longer, to be enthralled under its guilt and dominion; Thou shalt not be Death's any longer, to be exposed unto Curse or Condemnation. Thou art and shalt be God's for thy eternal Bliss and Salvation. O who would not accept God's New Covenant in inward power and efficacy: wherein he shall thus Accept God, and thus be Accepted of God? No Motives can be more Moving: no Reasons can be more Perswading: no Arguments can be more Compelling.

Secondly, A word to all that are of the number of God's sincere Federates within this New Covenant. The LORD hath brought you and placed you (as once Adam at first) in a very Paradise, when he brought you into this New Covenant▪ For as Adam sweetly enjoyed God in Paradise: so you as sweetly in Christ enjoy God in this New Covenant. I will be to them a God. And God enjoyed, was the supreme glory of that Paradise, and of this Covenant. Nay, what if I say; This New Covenant is beyond that Paradise. For, In that Paradise God was enjoyed, but a while: In this New Covenant God shall be enjoyed, and that forever. In that Paradise Adam enjoyed God, but speedily lost him: In this New Covenant ye so enjoy him, that ye shall never lose him. Here's a mystery; Man hath not lost his Paradise, but changed it: yea changed it for a better, that shall never be lost. This New Covenant is that better Paradise, wherein the Federates having tasted of the tree of Life Christ Jesus, shall enjoy their good God always. O give me that Paradise, wherein I may never lose my God, the Glory, and Crown, and Paradise of Paradise. Now O all ye that are savingly enstated in the spiritual Paradise of this New Covenant, and have the Lord your God, and are his People indeed: be persuaded; 1. To live upon this Promise. 2. To live up to this Promise. 3. To bring (what lies in you) all your near and dear Allies and Relations within this New Covenant effectually, that they may with you partake the blessed fullness and influence of this Promise.

1. Live upon this Promise. If there be food and matter of Life for the soul by Faith in any Promise of the blessed Bible, it is in this glorious New▪ Covenant -Promise. I will be to them a God, and they shall be to me a People. Should I be put to point out one Promise only in all the Holy Scriptures, whereupon I would repose my soul with fullest satisfaction; whereon I would daily feed with sweetest delight; wherewith I would enlarge, raise and ravish my heart with richest consolations; whereby I would steel my Spirit against all Spiritual Maladies; Fill my spirit with all complete felicities, and assure my spirit of eternal salvation: This, this alone should be that Phoenix-Promise, among all the Promises. ^1. This Promise hath Freegrace in it: For the mere good-pleasure of God's will is the Motive of it, I will be their God. ^2. This Promise hath effectual Vocation, Sanctification, Justification, and Communion with God in it: for otherwise, how can we be God's People? 3. This Promise hath All Mercy and Consolation in it: for he, that will be our God, is The Father of tender Mercies, and the God of all Consolation. ^4. This Promise hath Christ in it: for the Lord is savingly a God to none, nor are any sincerely a people to God, but only in Jesus Christ through faith. ^5. This Promise hath the Spirit of God and of Christ in it: for, actually and effectually we become God's people by the operation of the Spirit of God and of Christ only. ^6. This Promise hath God in it: for herein saith the Lord, I will be to them a God. ^7. This Promise consequently, hath all Temporals, all Spirituals, and all Eternals in it: For that Lord that freely gives his Christ, his Spirit, and Himself to us to be our God, who is best of all things, How shall he not with himself freely give us all things?

Now therefore thou that art actually and effectually within this blessed Promise, live upon it, feed upon it, rest upon it, dwell upon it: in thy Prosperity, in thine adversity; in thy strength, in thy weakness; in thine health, in thy sickness; in thy Triumphs, in thy Trials and Temptations; in thy fullness, in thy wants; in thy joys, in thy griefs; in thy comforts, in thy disconsolations; in thy youth, in thine age; in thy life, and in thy death. ^1. What distresses will not this Promise allay? The Father of Mercies being thy God. ^2. What discomforts will not this Promise remove? The God of all Consolation being thy God. ^3. What wants will not this Promise supply? The Possessour of Heaven and Earth being thy God. ^4. What enemies will not this Promise overthrow? God Al-sufficient, the Lord of Hosts being thy God. ⁵ What sins will not this Promise subdue? The God of Pardons being thy God. ^6. What Grace and Glory will not this Promise assure? The God of all Grace, the Author of every good and perfect gift therein assuring thee that he will be thy God. ^7. And, what Doubts, Scruples or Difficulties about thine eternal salvation, will not this Promise resolve and satisfy? Seeing this Promise lets thee know, ( ¹ ) That the Lord will be thy God: and what cannot God do for thee? ( ² ) That thou shalt be one of his people; and what can creatures do against thee? ( ³ ) That, both these God freely promiseth, because he will: and then no unworthiness of thine shall hinder the Inchoation of thine happiness. ( ⁴ ) That, both these God will faithfully perform, because he hath freely promised and undertaken both for himself and his Federates: and then no infirmity, impotency or weakness of thine shall ever hinder the consummation of thine Happiness. Therefore live, O live still upon this lively Promise; that thou mayst live evermore. Let thy mind live upon it, by Contemplation: Let thy Conscience live upon it, by Pacification: Let thy will live upon it, by Contentation: Let thine heart and affections live upon it, by Exhileration.

2. Live up unto this Promise. This Promise is most Sweet, Full, High, Holy, Comfortable, &c. let thy life and conversation be answerable.

The LORD is thy Covenant God. O live as one possessing such a God. Live not carnally, but Spiritually. Live not Earthly, but heavenly. Live not so much below, as above. Live not Scandalously, but inoffensively towards God and man. Live not Sordidly, but generously. Live not Murmuringly, distrustfully▪ and disconsolately: but Contentedly, believingly and Comfortably. Live not as swine, on Husks below: but as Angels, on this manna which is above. Live not like them that are without Covenant, without Christ, without Hope, and without God in this world: but as those that are effectually in Covenant, full of Christ, full of Hope, and full of God. So live, thou that hast the Lord to be thy God: that it may appear that God lives in thee, and that thou art primarily acted, guided, enabled, over-powered, upheld and Comforted by the Lord thy God.

Thou art one of his Covenant-People. O live as one possessed by such a God. And therefore, ^1. Disclaim Sin, the world and Satan; ^2. Know God more clearly and experimentally; ^3. Endear thine heart to God sincerely and intensively; ^4. Fear, serve and obey God uprightly, universally and continually; ^5. Walk with God in holy Communion; ^6. Stand for God, & take his part against all opposition; ^7. And advance God's glory over all for his admirable virtues expressed in thy effectual vocation: For these are proper and peculiar Duties of God's Covenant-people, as I have heretofore more at large demonstrated.

3. Labor (what lies in thee) to interess and engage all thy near Allies and dear Relations in this New Covenant effectually, that they with thee may partake the unparalleled influence of this Promise abundantly. Is the Lord become savingly thy God in Covenant: and dost thou not desire that he may also become the Covenant-God of thy husband, wife, parents children, and (if it were possible) of all thine endeared Relations? Hast thou found such a blissful advantage, by becoming one of God's Covenant people: & dost thou not heartily wish that all thine▪ Allies were altogether herein as thou art, except thine infirmities? O then commend this New Covenant unto them frequently, Magnifie the Treasures of it highly, Display the glory and fullness of this chief Promise pathetically, Urge them to press after an inward New Covenant Condition sincerely, &c. That the Lord may be their God, and they his people eternally.

Thirdly and lastly; Here's a word of Quickening to the Faithful Ministers of the New Testament. Your office is To be Ministers of the New Covenant, or New Testament: O strive to be Ministers of the Spirit, not of the Letter. Its your singular Honor and Privilege to be preachers of God's New Covenant, which excels all former Covenants: Oh lay out your chief skill, strength and diligence, In disclosing the Glory and perfections of this New Covenant, and especially of this Paramount Promise of the New Covenant to all the flock; In Perswading them to embrace unfeignedly the inward Spirit of this Covenant. Then they know indeed, when they understand the New Covenant solidly: Then they believe indeed, when they embrace the New Covenant unfeignedly: Then they live indeed, when they live upon, and live up unto the New Covenant experimentally: Then they are Christians indeed, and Happy indeed, when the Lord is their Covenant-God, and they his Covenant-people reciprocally and effectually.

But hitherto of Exhortation.

IV. Lastly, Here's wonderful Matter for Consolation. Here's Manna from Heaven Here's Honey indeed out of the Bowels of the Lyon. Here's a golden Mine, a living Spring, a spacious Sea of Consolation, to all God's true Covenant-people, That the LORD is their God, and they his People, according to this New Covenant in Jesus Christ! And this against all the grounds of Discomfort which principally are wont to afflict and sadden their hearts, viz. 1. Relics of inherent Corruption▪ 2. Fears and dangers of Apostasy. 3. Outward or Inward wants. 4. Strong and violent Temptations. 5. Sad and dismaying Desertions. 6. Sharp Afflictions and Persecutions. 7. And the very terrors and pangs of death itself! The Comfort of this Grand Promise against all these seven Disconsolations comes now to be enlarged, as formerly I promised.

1. What an impregnable Comfort may this be to every of God's true Covenant-people, Against all Relics of inherent Sin and Corruption remaining in them: That the Lord is their Covenant-God.

Though they are sanctified throughout in Soul, Spirit and Body; in all the faculties and affections of the Soul, and in all the senses and members of the body: yet in all these they are but sanctified in part. As in every of them there is some spirit: so there remains some flesh, Gal. 5. 17. As there is a Spiritual Law in their mind, so there is a Carnal Law in their members: & this ofttimes Captivates them to the Law of sin. So that, the good they would do, that they do not: and the evil they would not, that they do. Yet not they, as sanctified: but sin that dwelleth in them, so far as unsanctified. Hence, How often do they suspect their spiritual Condition, that all's unsound, all's Hypocrise, their Condition worse then the Condition of any; None of God's people so hard-hearted, unbelieving, impenitent, hypocritical, and every way so wretched▪ as themselves. Hereupon, How do they break their hearts with sighs and groans! How do their eyes pour out tears to God! How do they cry out and lament, oh when shall all these cursed Canaanites be cast out and subdued; when shall all these iniquities be cast into the bottom of the sea; when shall this old leaven be purged out; when shall this body of sin and Death, and this old man be destroyed; when shall neither spot nor wrinkle, nor any such thing remain in us; when shall we sin no more; O wretches that we are, who shall deliver us from the Body of this death: Oh! when shall we be secured of a good spiritual estate!

Yet against all these Remains of Sin and Corruption, every true Believer may comfort himself by this New Covenant, Assuring him in Christ's blood that the Lord is his Covenant-God forever. And this principally three ways. 1. The Lord is their New Covenant-God, and they his people: therefore in Christ he hath blotted out all their iniquities, and will remember them no more. He will not upbraid them with them▪ nor impute them to them: because he is their God in Covenant. This is clear by the tenor of the New Covenant. Satan, wicked men, and their own mis-deeming hearts may impute them to them, and cast them in their face: but God himself will not impute them to them, nor remember them anymore. Christ saith, Thou art all fair, my love, there is no spot in thee. How sweet is their comfort! Who shall lay anything to the charge of God's elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. 2. The Lord is their Covenant God, and they his people: therefore in Christ, by his Spirit, he is daily writing his Laws in their Minds and Hearts; daily Sanctifying and cleansing them,—that he may present them to himself glorious at last, not having spot or wrinkle, or any such thing, but that they should be holy and without blemish. So that though many relics of sin remain in them, yet they are daily wasting, weakening, consuming, decaying, dying: like the House of Saul, which waxed weaker and weaker, till it was totally abolished. At death, all the inherent and actual sins of the righteous totally cease: their Spirits being then made perfect, and eternally freed from all corruptions and imperfections. Pharaoh and his host were strong and terrible, to fright and trouble Israel; but Israel's God was stronger to drown them all in the bottom of the Red Sea: The Remains of sin are strong and dismaying to perplex and grieve the Saints, but their Covenant-God is stronger, to subdue their iniquities, and thou wilt cast all their sins into the depths of the Sea. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our fathers from the days of old. What a Comfort is this that our God will utterly extirpate every sin, and completely obliterate every spot, wrinkle and shadow of corruption? 3. The Lord is their Covenant-God, and they his People notwithstanding all the remains of Corruption. Relics of sin cannot destroy or disturb their Covenant-Relation to God, nor their Covenant▪ Communion with God. What sweet fellowship had Noah, Abraham, Isaac, Jacob, Moses, David, &c. with God in Covenant, notwithstanding all their inherent sins and infirmities? Their sins shall not separate them from their Covenant-God: their Covenant-God will separate them from all their sins.

2. What a Comfort is this to all Abraham's true Seed Against all fears or dangers of Apostasy!

Their Graces infused are but weak, Their corruptions remaining are strong, Their temptations fierce and violent, Their Difficalties which they wrestle withal in the way to Heaven are not a few, The gate to life is exceeding strait, many miss it, few enter: Hereupon they are apt to faint and be discouraged; They shall not holdout, they shall fall away, they shall not persevere faithful to the death.

But oh thou of little Faith, and much Fear, Art thou in Covenant with God, and dost thou question thy Perseverance? consider well, 1. The Lord is thy Covenant-God, and thou art one of his true Covenant-people. Did the Lord ever cast off, or suffer to fall away any one of his true Covenant-people? and will he now begin with thee? with him is no variableness nor shadow of turning. His gifts of effectual calling are without repentance. He may suffer thee to fall, to fall frequently, to fall foully, to fall from some sense of Comfort, from some degrees of Grace, for thy further Caution, Confirmation and Spiritual advantage, but totally and finally, he will never suffer thee to fall away or perish, because he is thy God in Covenant. For then his Covenant should fail for evermore. 2. The Lord's New Covenant is a Covenant of his own Establishment in Christ's blood: And what God hath established in Christ's blood, who or what shall overthrow? 3. God's New Covenant is an Everlasting Covenant. And an Everlasting Covenant hath no End: From an Everlasting Covenant there can be no Apostasy or total backsliding. 4. The Lord God in his New Covenant with his people undertakes for both parties; and their reciprocal constancy in Covenant one to another: as once he did for his Captives. 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. So in this New Covenant God saith, I will be to them a God, and they shall be to me a people. He undertakes for himself, and for us. In other Covenants and contracts the several parties undertake only for themselves severally: In the Marriage Covenant the husband undertakes not both for himself and his wife, nor the wife for herself and her husband; but the husband undertakes only for himself, and the wife only for herself, to be constantly faithful. But God in his New Covenant with his people is pleased to be an extraordinary undertaker altogether. He undertakes for both sides, both for himself and for his people: for himself, that he will be theirs; for his people, that they shall be his. So that the faithful God himself, who cannot possibly lie; the all-powerful God, who is fully able to perform what he promiseth: he hath engaged himself strongly for his people's Constancy and Perseverance towards him, so that in this regard there is no place left for utter Apostasy, no possibility of total and final falling away from him and his Grace, because he is their Covenant-God.

3. What a Comfort is this to all Abraham's true Seed Against all Outward or Inward wants: and Consequently against all discontents and perplexities thence arising! Is the Lord become thy God by this everlasting New Covenant?

How may this comfort and quiet thy Spirit against all Outward wants? wantest thou food, or raiment; credit, or wealth; strength, or health; wantest thou Liberty, Lands, Livings, House, Harbor, Friends, Kindred, Children, or any other near and dear Relations? yea perhaps thou wantest these things, while thine enemies, while the wicked of the world flow and overflow with them. Yet thou hast an enjoyment beyond all these wants: The Lord is thy God by an Everlasting New Covenant. Therefore look not down so much at thy wants: as look up to thy Enjoyment, to thy God, and Comfort thyself. For, 1. Thy God is thine All. The Lord being thy God in Covenant, is instead of all supplies unto thee. Thine Health, in Sickness: Thy Strength, in Weakness: Thine Ease, in Pain and Torments: Thine Honor, in Dishonor: Thy Glory, in Reproaches: Thy Wealth, in Poverty: Thy Friend, in Friendlesness: Thine Habitation, in Harbourlesness: Thine Enlargement, in Bondage: Thy Cordial and Strength of Heart, when Heart and Strength faileth: yea thy very Life, in the valley of the shadow of Death. Solomon saith; A Feast is made for laughter, and wine maketh glad the life: but money answereth all things. Feasts and wine, meat and drink, though in the number of externals most necessary, yet have but a peculiar and limited usefulness: But Money, being an Instrument and Mean of Commerce, that hath a general use, and answereth to all things. Money feeds, clothes, heals, honors, befriends, sets at liberty, procures all necessary Moveables, purchaseth Houses, Lands, Manours, maketh war, and maketh peace, &c. But God's Covenant-people may much more fully, say, Their God answers all things. Money answers all things, but respectively, restrictively, finitely and with many limitations: but their God answers all things absolutely, unlimitedly, infinitely without all exception. 2. Thy God is much more to thee, then the All that thou wantest. Why then shouldst thou repine or murmur at thy wants? When Hannah was greatly distressed through her barrenness and want of children, Elkanah her husband thus comforted her; Hannah, why weepest thou? and why eatest thou not? and why is thine heart grieved? Am not I better to thee then ten sons? How much more may every true New Covenant Federate comfort himself against all his wants, saying; O my soul, why art thou cast down? why art thou so disquiet within me? why do I weep, and grieve, and take on for want of these externals? Is not the Lord, my God? And is not my God more to me then ten Elkanah's, then ten thousand earthly enjoyments? What Augustine said of Job, may be said of every true believer that hath the Lord for his God, against all his wants and losses. A Righteous man shipwracked, escapes Rich and Naked. Holy Job was full of these riches. Nothing remained in his house, all those things perished at one blow by which he was thought to be rich a little before: suddenly he sits down a beggar upon the dunghill, abounding with worms from head to feet. What more miserable then this misery? what more happy then his inward happiness? He had lost all those things which God had given him: but he had him, who gave all things, God himself.

Consider well, O Christian; Hadst thou all those earthly treasures, which thou wantest, or which this whole world can afford: yet thy God in Covenant is infinitely more to thee then them all. For, ( ¹ ) Thy God is more desirable, amiable and delightful to thee then them all. He is the supreme Good: The only essential and primitive good. These things are scarce drops and shadows of his goodness; infinitely inferior to him. He therefore is infinitely desirable before them. ( ² ) Thy God is more influential and comfortable to thee, then they all. All the influence, comfort and benefit that these things afford thee, it is merely from God and his blessing. Without him, It is not in Food to nourish, in Physic to heal, in Clothes to warm, in Beds to refresh, in Houses and Gardens to delight, in Friends to comfort, in Strongholds or Armies to defend, &c. and with him anything shall serve turn. Gideon and Israel shall be defended against the Midianites with lamps and earthen pitchers; Daniel and his Companions shall be best-liking with coarsest pulse: The blind man shall recover sight by clay and spittle put upon his eyes, &c. ( ³ ) Thy God is more satisfying and contenting to thee then they all. They all have a vanity and an emptiness in them, and cannot fill thee; they have a disproportion to thy soul, and cannot satisfy thee. Thou mayest have much of them; but never enough, though thou hadst them all. But thy God is all-sufficient. He can fill all thy desires to the full, and make them overflow. Having him, thou shalt have enough▪ yea thou hast all. ( ⁴ ) Thy God is more constant and continuing to thee then they all. They vanish and crumble away, and then all thy small comforts and contentments in them vanish also. But thy God continues to thee for Ever; and therefore he is the most constant and lasting consolation. 3. Thy God can and will, so far as is good for thee, supply all thy wants, in the fittest season: because he is thy God. He can do all things. He is able to do for us exceeding abundantly above all that we can ask or think. And he hath promised, That, They that fear the Lord shall not want any good thing. — The LORD will give grace and glory: and no good thing will he withhold from them that walk uprightly. Why then shouldst thou be troubled at thy wants? say with David; The LORD is my shepherd, I shall not want: yea say rather, The Lord is my Covenant-God, I shall not want. He can, and will give thee every good thing. He hath given himself to thee: how shall he then deny thee anything? If thou wantest anything, either it is because he sees it not good for thee, or because it is not yet good for thee. God's time is the best time for receiving of mercies. 4. Thy God can so sanctify and bless thy want of outward blessings, that thy want of them shall be a far greater advantage to thee, then thy enjoyment of them. Outward wants; ( ¹ ) Sometimes become occasions of inward wealth. Hearken my beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? ( ² ) Sometimes they draw forth the Faith and Graces of the Saints to more lively exercise and activity. Abraham's long want of a son by Sarah, greatly improved his faith and expectation on God: So that his Faith thereupon became so famous throughout the world, that he is counted the Father of the Faithful. Had not Abraham being exercised so long with the want of a Son, his Faith in God's promise had never been so renowned. ( ³ ) Sometimes they Minister occasion to God's extraordinary provisions and providence for his people. When Israel was in many wants in the wilderness, then was God's time to furnish them extraordinarily. The Heavens rained them bread; The Rock of flint ran water for them; Their Garments waxed not old; Their feet did not swell for forty years together. When Elijah in the famine wanted ordinary food, God appointed the very Ravens to seed him with bread and flesh morning and evening. ( ⁴ ) Sometimes Outward wants are God's opportunites of drawing nearer to his people by secret supports, sensible comforts, sweet refreshments, and reviving experiences of his peculiar presence, assistance & light of his countenance. Hence H. Bradford wanting his liberty, and being in prison, said; God doth thus punish me, nay rather in punishing blesseth me. And indeed I thank him more of this prison, then of any Parlour, yea then of any pleasure that ever I had: for in it I find God, my most sweet good God always. Thus, if the Lord be thy God in Covenant, this may be thine universal comfort against all outward wants.

How Comfortable may this be also against all thine Inward wants? As Israel of old in the wilderness, so the Israel of God in the wilderness of this world are in an imperfect, unsettled and wanting state. Nor have they only Outward, but also Inward wants, to exercise and afflict them. They want degrees of Graces, Assurance and Evidence of their good Spiritual State; The light of God's Countenance; Peace of Conscience; Comforts of the Holy Ghost; Strength in the Inward man against Corruptions and Temptations, and for all Spiritual undertakings, &c. And because of these defects they are ofttimes much discouraged, and drive on very heavily towards Heaven. Now if the Lord be thy God in Covenant, this may abundantly comfort thee against all these inward wants. For, 1. Thy Covenant-God is fully able to supply all these thine inward wants. He is the God of all Grace: and can bestow all Grace for kind and degree upon thee. He that gave such Faith to Abraham, such Meekness to Moses, such Patience to Job▪ such Zeal and uprightness to David, such Wisdom to Daniel, such Love to John▪ such courage and Self-Denial to Paul, &c. is fully able to do as much for thee. He gives his own Spirit to us, that we might know the things which are freely given to us of God. Even his Spirit of Adoption, which witnesseth with our spirits that we are the children of God; which Sealeth us, and is the Earnest of our inheritance. He is the God of peace, whose peace passeth all understanding, whereby he can keep our hearts in the knowledge and love of God. And if he give peace, who can give trouble? He is the God of all Consolation: and can give more comforts, then we can have discomforts. He can fill with joy and peace in believing. Yea he can send the Comforter himself into our hearts to abide with us forever. Finally, He by his divine power can give us all things pertaining to life and godliness; can grant us according to the riches of his glory to be strengthened with might by his Spirit in the inward man; and can bless us with all Spiritual blessings in heavenly things in Christ. He is God: therefore he can easily do all these things, and so suply all our wants. 2. Thy Covenant-God will daily supply these wants, and at last set thee in a state of perfection above them all. For, (1) He hath in this life prepared such spiritual supplies and blessings for them that love him, as are utterly beyond all carnal men's capacity of apprehension. (2) He hath promised to give Grace and Glory, and to withhold no good thing from them that walk uprightly. And in the tenor of his Covenant hath Promised Explicitely to furnish his Covenant-people with Knowledge, Repentance, Renovation, The fear of the Lord, The Spirit of the Lord, Perseverance, &c. Implicitely to furnish them with all things that pertain to Godliness, in that he promiseth to be their God. (3) He hath ordained and given Apostles, Prophets, Evangelists, Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. (4) He hath built us upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone: In whom all the building fitly framed together, groweth unto an holy Temple in the Lord. And though now we do but know in part, &c. yet when that which is perfect is come, that which is in part shall be done away. Then all imperfection shall be swallowed up of perfection. Theres a four-fold Perfection wherewith God furnisheth all his Covenant people, viz. ^1. A Perfection of integrity and uprightness instilled into them, when he first takes them into Covenant with himself. This some call A Perfection of parts: All the other Perfections of degrees. ^2. A Pefection of Comparative growth; according to which one believer is counted comparatively Perfect in respect of another of less growth in Grace. Let us therefore, as many as be perfect, be thus minded. 3. A Perfection of incomplete vision and fruition; when the Souls of believers loosed from their bodies, are conveyed instantly into Heaven, and there being perfected in Grace, do see and enjoy God immediately face to face: but incompletely, inasmuch as not the body but only the Soul, doth thus See and enjoy God. But ye are come,—To God the judge of all, and the Spirits of just men made perfect. ^4. A perfection of complete vision and fruition; when believers, not only in Soul, but also in body reunited, Shall See and enjoy God as he is, fully, immediately and eternally. Our God is carrying us on daily from perfection to perfection, from the very lowest to the highest degree of these Perfections: and consequently he is daily supplying all our wants more and more, till in the supreme Perfection every want vanish and be done away.

4. What a Comfort is this Against all strong and violent Temptations of the Flesh, the World, or the Devil!

With Temptations of these three grand spiritual enemies none are more evidently exercised then God's own Covenant-people. For, 1. Carnal men are under their full dominion, like prisoners in dungeons and irons, the Gaoler is sure of them, troubles not himself much about them: therefore they are seldom buffeted by their Temptations. But believers are brought out of prison, rescued from the power of Sin, Satan, &c. therefore Satan raises all his force and fury of Temptations upon them to re-enslave them: as the Gaoler raises all the Country with Hue and Cry after prisoners escaped when they have broke prison. 2. Carnal men need not many Temptations to carry them down the stream: Their whole nature is only prone to evil, and therefore is carried away with every bare suggestion, with every slight proffer of a temptation. They are like tinder; they catch fire at every spark of Temptation. Yea they ofttimes tempt Satan, to tempt them. But God's people having Sanctification as well as corruption, Grace as well as sin: they resist and repel temptations, and often get the victory. Hereupon Satan, &c. re-assaults them more fiercely, with all his malice, stratagems and violence. 3. God's people are not only the most eminent of all people, but the greatest enemies to Satan, &c. If these Cedars and Oaks fall, many lesser shrubs will be brought down with them: and Satan's kindgom more advanced by foiling one of these, then 100. others. Therefore above all Satan desires to have them, to sift them as wheat. Them he will buffet: On them he runs like a Roaring Lyon with open mouth to devour them. Against them he useth all his Depths, all his Devices: He deals with them, sometimes as an Angel of Light, sometimes as a black Devil indeed; but always as an Old Serpent the Devil and Satan. Hereupon what fears, straits, tears, prayers, plunges and discomforts are God's dear people put upon? yea sometimes they are hereby so buffeted, weather-beaten, tossed and tired: that they begin to despond and faint, and are even weary of their lives.

But against all possible Temptations no people in the world have greater ground of encouragement and comfort then God's people. And what greater comfort against Temptations then this, That the Lord is their Covenant-God? For, 1. Their God is stronger then all their Tempters or Temptations. Our best friend, is above our worst foe. Our Covenant-God is with us; the flesh, world and Satan are against us: there are more with us, then against us: ye are of God, little children, & have overcome them: because greater is he that is in you, then he that is in the world. And saith Christ in reference to his sheep, My father that gave me them, is greater then all: and no man is able to pluck them out of my Fathers hand. 2. Their God is wiser then all their Tempters. Satan is an old crafty Serpent, an old deceiver: hath his depths and devices, &c. but the Lord is God only wise; unsearchable in counsel; his understanding is infinite. He hath caught Satan in his own craftiness, both in his tempting of the first, and last Adam. And the Lord knoweth how to deliver the godly out of temptations. He hath depths, beyond Satan's depths: and devices, beyond Satan's devices. He hath more wisdom to bring us out of Temptation, then Satan hath subtlety to bring us into temptation. 3. Their God is more tender over his people, then the Devil is cruel against them. The Devil is cruel against them to the uttermost of his ability, Your adversary the Devil, as a roaring Lyon walketh about, seeking whom he may devour. — Woe to the inhabitants of the earth, and of the Sea: for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Yet as the Devil himself, so all his cruelty, is finite and limited. But God's tenderness over his people is infinite and boundless. No father can be so tender over his children; no mother so tender over her sucking babe; no man so tender over the apple of his eye: as God is over his peculiar people. How sweet this comfort! Their God loves them, more then their enemy the Devil can hate them. They may triumph in his Divine Compassion, over all Diabolical cruelty. 4. No temptation can befall God's people, but by the wise permission of their God. Satan cannot▪ tempt them but as their God permits. God is faithful, who will not suffer you to be tempted above that ye are able. Temptations then befall God's children, not when and as their Tempters please, but when and as their God permits. 5. Their God limits both Tempters and Temptations. The Devil himself, the grand Tempter, is in God's chain: and cannot go one link beyond his leave. He could not touch Job's goods, or children, or his body, but only according to God's permission and limitation. Yea he was not able to touch the herd of Swine, till Christ gave leave. That passage is very observable▪ Behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days, &c. Here are four limitations upon the Devils temptations by persecuting the Church. The Persons, Their Punishment, The event of it, The Duration of it are all limited and confined. The persons tempted; some of you: not all. The Punishment inflicted; they shall cast you into prison: not into merciless waters, not into de vouring flames, not into the grave, not into Hell. The event of it; that ye may be tried: not that ye may be ruined and destroyed. The time of duration; for ten days; not for twenty days, not during their pleasure, not for your whole lives, not forever. All's under restraint. He that bounds the unruly waves of the Sea, saying, Thus far shall ye go, and no further. He bounds the more unruly rage of Satan, that he cannot pass, or tempt beyond his bounds. 6. Their God will not permit them to be tempted above their ability. He knows their strength to the uttermost, and he is so faithful, he will not suffer them to be tempted above what they are able; but will with the temptation also make a way to escape, that ye may be able to bear it. The Apostle chiefly here intends temptations by afflictions and sufferings. Against these he comforts them from the faithfulness of their God three ways, viz. ( ¹ ) In that he will not permit them to be tempted above their ability. That is, he will so allay, qualify and moderate the temptation, that it shall not be above their ability which they have from God. Otherwise God's people are sometimes pressed out of measure, above strength: As Paul in Asia, above his own mere human strength. ( ² ) In that he will with the temptation, make away to escape; if that be best. As he made way for David often to escape from Saul: for Peter out of prison, to escape Herod, &c. ( ³ ) In that they shall be able to bear the temptation, if they escape not. He let Peter escape out of prison, but not James: yet he enabled James to bear it. This is very comfortable against all Temptations of the world or Satan: Our God is so faithful, that he will either decrease and bring down the Temptation to our strength, or deliver from it, or increase and bring up our strength proportionably to the temptation. 7. Their God furnisheth them with complete armor against all temptations: that they may be able to withstand in the evil day, and having done all to stand. This is called, The Panoply, or the whole-Armor of God. The Apostle excellently describes it. He makes every Saint, a Soldier: and arms him spiritually from top to toe, but appoints no Armor for the back, because there should be no turning the back, no running away in time of Temptations from Satan. 8. The Grace of their God is sufficient for them against all their Temptations. He that was caught up into the third heavens, which is Paradise, had afterwards a thorn in the flesh, the Messenger of Satan buffeting him. For this he prayed thrice that it might depart from him: The Lord would not remove the Temptation, but encourageth the tempted, with this; My grace is sufficient for thee. Satan desired to have the Apostles, that he might sift them as wheat: and Christ foreknowing that Peter would be peculiarly endangered by that sifting, did especially pray for him that his faith might not fail. And his faith did not totally and finally fail, though he foully fell: for he speedily repented, and his dis-located faith was •… et in joint again. 9. Their God shall give them complete victory over Satan and his temptations. Christ hath conquered him in his own person, as our head: Is daily conquering him by his Graces in his members; And will at last day both for himself and his members completely tread him underfoot. The God of peace shall bruise Satan under your feet shortly. Saith Jerome; Swiftly. Some say shortly, that is, Opportunely, seasonably, when he is in the height of his temptations and insolency against them. Some refer this to the day of judgment, which hasteneth apace, and will come shortly, when Satan shall be utterly crushed under our feet for evermore, and shall never be able to tempt or trouble us anymore. 10. Finally, Their God turns their Temptations to great advantage. He that brought light out of darkness at first, is wont to extract medecines out of these poisons, and good to his people out of these evils of Satan's temptations. For, ( ¹ ) Hereby they are made conform to Jesus Christ their Head. He was forty days together most subtly and dangerously tempted of the Devil. Yea, he was in all points tempted like as we are, yet without sin. ( ² ) Hereby they are frequently necessitated to improve the Compleat Armor of God: especially the shield of Faith, and sword of the Spirit. This Spiritual warfare, keeps their heavenly armor from rusting: and experimentally evidences it to be armor of proof. (3) Hereby they are singularly experienced and instructed in this Spiritual warfare. Exercise makes them expert soldiers of Jesus Christ. So that their hands are taught to war, and their fingers to fight, against all the enemies of their salvation. (4.) Hereby they are forced to fly to God by prayer: And obtain at least this sweet Answer, as a Return of Prayer particularly: My Grace is sufficient for thee. (5) Hereby they are driven to cling closer to Jesus Christ, that they be not overthrown. The more the tops of well-rooted trees are Shaken with the winds: the more deeply their roots are fixed in the Earth. When the wind blows hardest, the traveler girds his cloak to him the closest. When Temptations are most violent & impetuous: we cling fastest to Christ lest we fall, and Christ clasps us fastest because we shall not fall. ( ⁶ ) Hereby Christ gives them frequent occasions of triumphant victories. No conflict; no Conquest. No Temptation: No triumph. Christ himself in his own person was pleased to be tempted, that thereby he might take occasion to triumph over the Tempter. And he sometimes leads us into Temptation, that we may conquer by his conquests, and triumph by his triumphs, over temptation. (7) Finally, Hereby they are taught to compassionate and succor others in Temptations, themselves having had a feeling of temptations. Passion breeds Compassion. Yea and if God's people sometimes be foiled by temptations, yet hereby they are provoked to more watchfulness for future, in regard of themselves; and are enabled to more helpfulness towards others. As Christ said to Peter; when thou art converted strengthen thy brethren. And as David promised after his recovery; — Then shall I teach transgressors thy ways, and sinners shall be converted to thee. Of Patients, they become Physicians. And by having their own bones out of joint, they become skillful bone-setters unto others.

5. What a Comfort is this Against deep and dismaying Desertions, wherewith the Lord sometimes exerciseth his own people! Here Consider briefly, 1. The Nature of these Desertions. 2. The Comfort which Goas people may have against Desertions, from this, That the Lord is their God by his Everlasting New Covenant.

(1) The Nature and mystery of Divine Desertions, (to omit all other sorts of Desertions▪ ) seems in General to Consist in God's Forsaking, or with-drawing from his Creature, viz. Not in God's withdrawing his Essence from his Creature, which is Immense, Infinite and Omnipresent, and cannot be excluded from any Creature: But in God's with-holding or with-drawing in some sort his Spirit, Grace, Favor, Comforts, Assistance, &c. from his Creature. According to this later sense, God's Desertions or Forsakings of his Creatures are either, ^1. Absolute, or ^2. Limited. That, as of a Supreme Lord and righteous judge; This, as of a Faithful and loving Father. I. God's Absolute Desertion extends itself to all the vessels of wrath, whether Reprobate Angels or men. Them he forsakes, from them he totally and finally with-holds all saving grace, (which he is no way bound to give them,) as a Supreme Lord and righteous Judge of all the world: suffering them to perish. As, 1. He deserted all the Reprobate Angels so that they left their first estate and habitation, (which was mutable) by Sinning: and God left them in their Sin and misery without providing any Savior for them. Though he deserted mankind so as to leave them to fall into Sin and misery: yet he provided a Savior for recovery of all his elect among mankind. 2. He Deserts all reprobate men, denying them the pure, sanctified and right use of Outward Benefits, which is the chief excellency or all such outward enjoyments: and yet he heaps many temporal Benefits upon them, As Honors, pleasures, riches, friends, peace, liberty, &c. 3. He Deserts great part of mankind, in vouchsafing them no tender of Jesus Christ or the Gospel at all. So that he wholly leaves them to perish in their sins, without offering them any Remedy: or vouchsafing them so much as an external Call to Christ. 4. He Deserts multitudes of people in the visible Church that have the Outward means of Salvation, by with-holding the effectual and saving Co-operation of his Spirit by those means. They have Word, Sacraments, &c. but not saving benefit by these. 5. He Deserts many that seem to partake of his Spirit, of Faith, Repentance, Obedience, &c. denying them the saving truth and perfection of these, so that they content themselves with shows, shadows and imperfect degrees of them, the common endowments of the Spirit. But here's no comfort against this Absolute Desertion, whereby God forsakes all Reprobates, and none but Reprobates. II. God's limited Desertion, is peculiar to his Elect. Them he deserts sometimes as a faithful & loving Father: not absolutely, but only in some respects; not Totally, but only in some Degrees; Not Finally & forever, but only for some little time. Against this limited Desertion the present Consolation is intended. Now thus The Lord Deserts and leaves his own people, In Temptation, In Sin and Infirmity, In Trouble and Distress. 1. In Temptation. Herein God deserts his people divers ways; viz. ( ¹ ) Sometimes, By leaving them to be grievously exercised with them: Even as wheat is tossed and sifted with a sieve, or as a man is beaten and buffeted about his head and face. Thus he left Paul to be buffeted with the Messenger of Satan: not delivering him from those buffetings, no not upon his many prayers. Thus probably Christ left his Disciples to be sifted as wheat by Satan, about the time of his Passion. This is to be left to the trouble and vexation of temptation. ( ² ) Sometimes, By leaving them to be overborn and foiled for a Season by the Temptation. As David, Peter, and others. 2. In sin and infirmity; Thus God deserted King Hezekiah, and left him to the pride of his Heart expressed in his vain-glorious ostentation before the King of Babylon's Ambassadors, Hezekiah prospered in all his works. Howbeit, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the Land, God left him, to try him, that he might know all that was in his heart. In Sin God deserts his people diversely, viz. ( ¹ ) He leaves them in some measure during this present life under Original sin, the corruption of their Natures. He at their effectual calling sanctifies them in every part; but not throughout in any part. There are Relics and powerful Remains of sin indwelling in them, together with Habits and Principles of Grace: as Canaanites among the Israelites. These Relics of sin are The flesh, contrary to the Spirit: The Old man, opposite to the new man: A body of Death, and Law of sin and death, repugnant to the Law of the Spirit of life: A Law in their members rebelling against the Law of their mind, and leading them into captivity to the Law of sin; As Paul notably evidenceth. And this proves matter of great affliction to God's people. Hence Paul sadly sighs and laments; O wretched man that I am! who shall deliver me from the body of this death? These relics of sin maintain such a continual conflict with the Gracious part in God's people; that they are hereby oft filled with discomfort, yea and sometimes make question of the Truth of their Grace. ( ² ) He leaves them ordinarily during this Mortality to divers invincible Infirmities; viz. Involuntary weaknesses, both in omitting good, and committing evil, against their wills. As doubts, staggerings, fears, spiritual dullness, sluggishness, listlesness in the ways of God, wandering and distracted thoughts in duties, &c. By which their hearts are ofttimes much saddened and dejected: they think it is not with any of God's people as with them herein. Thus the Lord Christ left his Spouse in her spiritual sluggishness, slumber and security, once and again. By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the City in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go about the City found me: To whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth, &c. And afterwards; I sleep, but mine heart waketh. It is the voice of my beloved that knocketh, saying, Open to me, my Sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?—I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed, when he spake; I sought him, but I could not find him; I called him, but he gave me no answer. (3) He sometimes leaves them for a time to fall into gross and scandalous sins. As Noah into Drunkenness; Lot into Incest with his two daughters; David into Murder and Adultery; Peter into his triple Denyal of his Lord and Master Jesus Christ, and every time worse then other, &c. And these Falls cost them many bitter tears, when they come to themselves again: yea hereby their very bones are broken, their joy of God's salvation is lost, their assurance of God's love and Evidences for eternal life so blurred and defaced, that they call all into question. And of all God's deserting his people in sin, this is most dangerous, and most to be lamented. 3. In trouble and Distress. Herein God Deserts his people many ways. As, ( ¹ ) By leaving them to be exercised under Affliction, especially after great experience of God's Mercies. Hence Gideon complained to the Angel; O my Lord, If the LORD be with us, why then is all this befallen us? And where be all his miracles which our Fathers told us of, saying; Did not the LORD bring us up from Egypt? But now the LORD hath forsaken us, and delivered us into the hands of the Midianites. God in a sort forsakes his people, while he afflicts his people. ( ² ) By leaving them to unusual and extraordinary extremities of affliction. Thus God left Job in the hands of Satan to be miserably afflicted and distressed in his Goods, in his children, and in his own body: So that at last Job curses his birth, wisheth for Death, utters many passionate and distempered speeches, his friends think him to be a wicked hypocrite, and his wife estranged herself from him. And how hard a thing is it for God's people not to faint in the day of extreme affliction, because their strength is but small! (3) By leaving them under affliction a long time, the Lord delaying his help. O this is a sad aggravation of their distress, when the Lord deserts them for a long time together! Hence David complains; How long wilt thou forget me O LORD, forever? how long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in mine heart daily; How long shall mine enemy be exalted over me? And Asaph most sadly expostulates▪ will the Lord cast off forever? And will he be favorable no more? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? Selah. (4) By with-holding from his afflicted people the wonted sense and sweet experience of his Comforts, favor and loving-kindness in their afflictions. When God hides his countenance, withdraws himself from them, seems not to lay to heart or Consider their trouble. This was David's case, the Type: and Christ's condition upon the Cross, the Antitype; My God, my Ged, why hast thou forsaken me? &c. This was the lot of Mr. Rob Glover in prison at Coventry, after he was condemned to be burned for the Truth, two or three days before his Death, his heart was dull, heavy and lumpish, desolate of all spiritual consolation in reference to the bitter Cross of Martyrdom. So that he feared the Lord had withdrawn his wonted favor from him; and made his moan to Austin Bernher, a Minister, his familiar friend, signifying how earnestly he had prayed night and day unto the Lord, and yet could receive no motion nor sense of any comfort from him. Austin wished him to wait patiently the Lord's pleasure, and however his present feeling was, yet seeing his Cause was just and true, constantly to stick to the same, and play the man, not doubting but the Lord in his good time would satisfy him with plenty of Consolation, desiring him to show some signification thereof when his heart began to be touched with them. The next day, as he was going to the place of Martyrdom, and was now come to the sight of the stake, ( although all the night before praying for strength and courage he could feel none suddenly he was so mightily replenished with God's holy comfort and heavenly joys, that he cried out, clapping his hands to Austin, and saying in these words, Austin, He is come, he is come, &c. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of this world by any pains of death.