The Mystery and Marrow of the Bible

Arg. 1. If the Covenant stands upon any Conditions to be performed on man's part, it cannot be an everlasting Covenant, except man were so confirmed in righteousness, that he should never fail in that which is his part. But man is not now so Confirmed.—Man did fail in the Condition, while there were Conditions before in the first Covenant, and thereby the Covenant was frustrated.

Answ. 1. True; The Covenant of Faith or Grace is a Final and Everlasting Covenant, never to determine. 2. Its as True, That the Conditions which we Assert do no way prejudice the Covenants Perpetuity, but rather stablish it. The condition of Faith ensures the Promise; Therefore it is of Faith, that it might be by Grace: to the end the Promise might be sure to all the seed. The Perpetuity of the Covenant stands not, is not founded or bottomed, upon Conditions in us: but upon God's Free-grace, Inviolable Truth and faithfulness, and Christ's Al-sufficient Everliving Merit. 3. The Objection holds Against Conditions most strictly taken, such as was Adams obedience to the First Covenant: but such Conditions we disclaim. Against Conditions Asserted, it holds not.

Arg. 2. Man hath no tie upon him to perform anything whatsoever in the Covenant; as a Condition that must be observed on his part. The Covenant plainly shows, that the whole performance of the Covenant lies only upon God himself, and that there is not one bond or obligation upon man to the fulfilling of the Covenant, or partaking in the benefit of the Covenant, Heb. 8. 10. Joh. 6. 45. Ezek. 36. 25, 29. If there be a Condition, and there should be a failing in the Condition, he that undertakes all things in the Covenant must needs be in fault. But the truth is, the Particulars mentioned in those Texts are not conditions of the Covenant, but Consequents of the Covenant.

Answ. 1. If God absolutely and properly do all in the Covenant, then it is not properly a Covenant but a Promise. 2. If we take Conditions Most largely, for Antecedent Preparatory, Concomitant, and Consesequent Conditions; Of more restrictively, for the Instrument of Application, Faith, as hath been explained: then man hath many Ties, bonds, and obligations upon him, as hath been proved. But if we take Conditions, for Antecedent Impulsive, or Meritorious Causes, Or Most strictly: such bonds we deny in this Covenant as well as Crisp. 3. God, as the Primary, most free, independing cause and agent, obliged by no superior Law, undertakes in the Covenant both to perform his part, and to enable us in an Evangelical sense to perform our part, giving both to will and to do, both first Grace and second Grace, infusing habits, and drawing them into act; Notwithstanding, Acti agimus: being Acted by him, we act with him. God works not upon us, as men upon stones. He draws, and we come. He is author and finisher of faith: yet we believe. Efficiently God performs all, by enabling us to perform: but Formally and Subjectively we perform from him. 4. Hence, All our performances are originally to be ascribed to God: all our failings to ourselves. Its no less then blasphemous, to translate our Covenant-failings upon God.

Arg. 3. The Covenant in the Actual substance of it is made good to a person before he can do anything. The main thing in a Covenant is God's being the God of a People, and the model of that is God's Love which is cast upon man before he can do anything, Rom. 9. 11.

Answ. 1. God's love in Election is cast upon man before the world was: much more before man can do anything. 2. This Love is not God's Covenant: The Covenant is the effect of this Love. 3. There are Concomitant and Consequent, as well as Antecedent Conditions. Further Resol. to objections, See in others.

COROLLARY V.

V. Hence, The COVENANT of FAITH is a sweet Paradise of Believers Union to, and Communion with God in Jesus Christ. We may conceive of a threefold Paradise, and a threefold Union and Communion with God therein. A threefold Paradise, viz. Terrestrial, wherein Adam was placed in innocence: Spiritual, wherein believers are placed in Grace; And Celestial, wherein the righteous are placed in glory. Answerably, A threefold Union and Communion with God, viz. Natural, Gracious and Glorious. Natural; and such union and Communion Adam had with God in Eden the Earthly Paradise before his Fall, by his Natural integrity. Gracious; and such union and Communion believers have with God in Jesus Christ through the Spirit by Faith in this world. Glorious; and such union and Communion just men made perfect shall have with God in Christ fully and immediately face to face forever in the highest Heavens. The Natural union and Communion with God, in the Earthly Eden, Adam enjoyed by the Covenant of Works. The Supernatural union and Communion with God, whether gracious on Earth, or glorious in Heaven, Christ's seed enjoy by the Covenant of Faith, Initiate here, Consummate hereafter. And so this Covenant of Faith brings believers from Paradise, through Paradise, to Paradise. From Paradise, even the earthly Eden, where this Covenant, after the Fall, had its first Rise and original: Through Paradise, even the spiritual Eden of union and communion with God in his Church, where this Covenant hath its growth and increase: And To Paradise, even the third Heavens, where this Covenant shall have its fullness and accomplishment.

Now this union and communion with God (which is the Saints spiritual Paradise, and Heaven on Earth) is grounded upon this Covenant of Faith. How? In this sort. According to this Covenant, 1. We have union unto Christ by Faith immediately. For, accepting him by Faith as our Mediator, Root and Representative; we Actually become his Seed, his Spouse, his Members: who before were only such intentionally by God's Decree. 2. We thus united to Christ, are mediately through Christ's Mediation brought into union with God, he becoming our God, and we his people▪ 3. Being thus brought into this mystical Union to Christ and God, we consequently obtain sweet heavenly Communion with them both: And truly our fellowship is with the Father and his Son Jesus Christ. So that, Righteousness, both imputed to us, and inherent in us: Eternal life: And all things referring and appertaining hereunto, are freely made ours, in God and in Christ. These three things Christ notably expresseth in his sweet and heavenly prayer; Praying for all them that should believe on him through his Apostles word, That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us.—I in them, and thou in me, that they may be made perfect in one. Here's their union mystical to the Father and to Christ: but to Christ first, and then in him to the Father. That the world may know that thou hast sent me; and hast loved them as thou hast loved me▪ Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me. Here's their Communion with the Father, in his Love; and with the Son, in his Glory, flowing from the former union.

COROLLARY VI.

VI. HEnce, The Substance and Matters of this Covenant of Faith are most High and Great: far surpassing the matters of all other Covenants, whether of God or Man. Man never could Covenant with man, what God herein Covenants with Christ and his Seed: And God never did Covenant with Man in the Covenant of Works, what he here Covenanteth in this Covenant. For,

1. How high and great are the Mercies here Promised on God's Part! I. To Christ the last Adam, God (as hath been formerly proved) promise •… th, 1. To invest him with a Mediatory office, whereby he should prevailingly mediate with God as Priest, Prophet and King for the Recovery of his Seed. 2. To Assist, comfort and protect Christ in the executing and fulfilling of this his office, against all extremities of sufferings, All oppositions of enemies, and All his deepest discouragements. 3. •… o exalt Christ gloriously, in his Resurrection from the Dead, Ascension into Heaven, and Session at God's right hand: after he had been humbled and abased most ignominiously. 4. To accept Christ delightfully and contentedly in this his Mediation for his Seed. 5. To crown and prosper Christ with complete success in this his office for the Recovering of all his Seed. These, amongst other excellent blessings, God Promiseth to Christ the last Adam, in order to the Recovery of his Seed. II. To Christ's seed also in him God Covenanteth and promiseth these things Principally: viz. 1. To restore them from the state of Sin, to the state of Righteousness both Imputed and Inherent. 2. To Recover them from Death, to Eternal life by Christ. 3. To be to them a God. Now, how high and transcendent are these Blessings promised! No created beings can promise such Benefits. God never promised such things in the Covenant of Works to Adam in Innocency: there's no promise of any Christ, or to any Christ, or of any righteousness or life by him, or of being Adam 's God in him. These are the greatest mercies that Sinners can need, Christ's seed can Receive, or God himself can give.

2. How high and great the Duties Restipulated! I. By Christ the last Adam, who re-obligeth himself to God, 1. To accept, undertake and discharge this Mediatory office cheerfully and faithfully, for the Recovery of his Seed. 2. To depend and fully rely upon his heavenly Father, for Assistance, Protection and Acceptance in the execution of his office, notwithstanding all Distresses, Oppositions and Discouragements. II. By Christ's Seed, who in Christ restipulate, 1. To accept Jesus Christ, and in him all Covenanted Mercies by faith unfeigned. 2. To walk worthy of Christ, and all these covenanted Mercies, according to the Gospel. 3. And in Jesus Christ to become the People of the living God. Behold, what manner of Duties are here! Never office in this world so weighty and intricate as the Mediatory office. For, hereby in order to the recovery of Christ's Seed, God's exactest Law was in all points to be fulfilled; God's infinite justice offended by their sins was fully to be satisfied and appeased; Sin, Death, Hell and all the powers of darkness were to be condemned and subdued. What Abasement, what Temptations, what Reproaches and Persecutions, what Prayers, what Tears, what Torments of body, what Disertions and Agonies of soul, and what Effusion of his dearest hearts blood, did the effecting of these cost Jesus Christ? Never Creature in this world did or could so depend upon God, in such a red Sea of Calamities, as Christ did: whose Faith failed not in the least degree. And as for Christ's Seed, Their accepting Christ by Faith▪ walking worthy of him Evangelically, and becoming God's People, are comprehensive Duties, altogether supernatural, and contra-natural; wholly above, and against all corrupted Naturals. They wholly debase Nature, but exalt Grace. They altogether nullify the Sinner, strike him off his bottom, and strip him of his boasting: but they magnify, yea omnifie the Savior, set him upon his Throne, and ascribe to him all the glory.

COROLLARY VII.

VII. HEnce, The Properties and Perfections of this Covenant of Faith are divers and excellent. In the Nature of this Covenant thus Described and opened, these are more especially Observable, viz. It is, 1. Holy. 2. Gratuitous. 3. Ordered in all things. 4. Sure. 5. Comfortable. 6. Everlasting.

I. Holy. The Covenant of Faith is styled Holy, ^1. In the Old Testament by Daniel, describing the wickedness of Antiochus Epiphanes; — His heart shall be against the Holy Covenant.—He shall have indignation against the Holy Covenant.—And have intelligence with them that for sake the Holy Covenant. To this Effect the Psalmist describing Israel's wonderful Deliverance out of Egypt, lays down this as the Cause thereof, God's faithfulness in his holy Promise or Covenant; For he remembered his Holy Promise, and Abraham his servant. Promise here being put for Covenant, by a Synecdoche. ^2. In the New Testament by Luke; To perform the mercy Promised to our Fathers, and to remember his Holy Covenant. The Oath which he sware to our Father Abraham, &c. Thus, That this Covenant is Holy, is evident. But what is this Holiness ascribed to the Covenant? and in what respects is it Holy? Answ. A thing may be called Holy; and so this Covenant, Holy; in five respects, viz.

1. In respect of its Separation from Common things: or from Common to Sacred use and Service. Thus persons and things Dedicated and set apart for holy religious use, are frequently in Scripture called Holy. And thus the Covenant of Faith is holy, being separated, dedicated and set apart to an holy and spiritual use, viz. The uniting of God and sinners in a Sacred Bond of Reconcilement in Christ.

2. In respect of its Perfection. Holiness implies an absence of imperfection, and a presence of perfection. And this Some think, is especially signified by Holiness. Thus God being most absolutely perfect, without all imperfection: is most absolutely Holy. And God's Covenant, being a Perfect Covenant in its kind, and wanting no Perfection therein for the Compleat advancing of the sinners Happiness and God's Glory thereby, is in this regard proportionably Holy.

3. In respect of its pureness and clearness from all pollution, defilement, spot, or stain of sin: when there's no sinful mixture in it. As gold is said to be pure, when it is full of itself, all gold, and no mixture of dross in it: Honey is said to be pure, when there is no mixture of dregs in it. Thus, God being most pure, having no mixture of sin or darkness at all in him, is most Holy. The Godly being washed in Christ's blood, and purified by Christ's Sanctifying Spirit, are above all other people, an Holy Nation, &c. And in this Sense God's Covenant is holy, being pure, clean and separate from all Sin and sinful defilement, which may be incident to Mans Covenants. Every thing in and about this Covenant being in this Sense pure and Holy: The Covenant itself must needs be pure and Holy also. For, 1. The Author of this Covenant is Holy, viz. The Lord God, who is Holy, Holy, Holy. Holiness itself.— who is like unto thee, Glorious in Holiness? 2. The Mediator of this Covenant is Holy, viz. Jesus Christ, who is That holy thing. The Holy one. The Holy one of God. 3. The Parties to this Covenant are Holy, viz. On the one hand the Most Holy God. On the Other hand, Jesus Christ the last Adam and his Seed. Christ is Holy, as hath been shown. And Christ's Seed are conformable to him in Holiness. And thereupon styled Holy brethren. Holy men. Holy women. An Holy Temple. An holy Priesthood. An Holy Nation An Holy People, &c. 4. The Matters or Blessings Covenanted on God's part to us, are Holy, viz. Our Recovery by Christ, the Holy one of God, from the State of Sin unto a state of holiness and righteousness, enjoyed in our persons, expressed in our Conversations. 5. Finally, The Matters and Conditions restipulated by us unto God, are Holy; viz. Accepting Christ by believing, Believing being called Our most Holy Faith. Walking worthy of Christ, &c. which is in other phrase styled, walking before God in Holiness and Righteousness all the days of our life. and— Perfecting Holiness in the fear of God, &c. Oh therefore how Holy in these regards is this Covenant of God!

4. In respect of its Heavenliness. A thing that is heavenly, sublime, Spiritual, abstracted and lifted up from Earthliness, is said to be Holy. Hence some derive the Greek word for Holy, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 without the Earth: as it were 〈 in non-Latin alphabet 〉 , un-earthly. For, everything that is in Heaven, or is Heavenly, is Holy. Thus this Covenant consequently is Holy; for it is a most sublime, spiritual, Heavenly Mystery. It was contrived in Heaven; All the world could not have devised or imagined such a way for Recovery of Sinners; and it brings all them at last unto Heaven, that embrace it, and close with God in it.

5. Finally, In respect of its firmness and settled stability a thing is called Holy. Hence Augustine thinks the Latin name for Holy, is derived from firmness and establishment, Sanctus, quasi Sancitus. Thus this Covenant is Holy, that is, firm, sure established that it cannot be shaken or overthrown, as after will appear in opening the Property of its Sureness.

Now his Covenant of Faith being every way thus sacred and Holy; ^1. It is highly to be preferred above all Common human Covenants in this point of Holiness. ^2. An unholy sinful state, and inward saving interest in this Holy Covenant are inconsistent. He that intends to have share in this holy Covenant, must himself become holy in person and Conversation, ^3. They that are Federates with God in Christ according to this Covenant, should in Conformity to this Covenant, both think, speak, act and in all points walk holily, heavenly, and unblameably.

II. Gratuitous. The Covenant of Faith is wholly and merely of Free-Grace. For what the Apostle said of the Inheritance of life and salvation, we may say of this Covenant of Faith promising this inheritance; Therefore it is of Faith, that it might be by Grace; to the end the Promise might be sure to all the Seed. Grace and Faith are inseparable Relatives, which stand or fall together. If it be a Covenant of Faith, for the Condition of it; it must consequently be a Covenant of Grace, for the Foundation of it: and so on the contrary. For Faith hath nothing for its object in this Covenant but mere Grace, having nothing herein propounded by way of Promise from God, or by way of restipulation from Christ's Seed, but all of mere Grace. And that, not only, The Grace of Favor towards Creatures, which had place in the Covenant of works: but also The Grace of Commiseration towards sinful, lapsed Creatures, which only hath place in this Covenant of Faith▪ But of the Gratuitousness of this Covenant enough formerly.

III. Ordered in all things. Although mine house be not so with God, yet he hath made with me an everlasting Covenant, Ordered in all things. 〈 in non-Latin alphabet 〉 Berith Hharoucah Baccol viz. A Covenant Ordered in all. Thus David stiles God's Covenant, which was made with him: and so proportionably every Particular discovery of this Covenant of Faith is Ordered in all. The Hebrew word translated, Ordered, signifies, Orderly-disposed, orderly set, or placed by reason and proportion, Orderly fitted, furnished, prepared, directed, settled, addressed The Lxxii render it 〈 in non-Latin alphabet 〉 , ready, prepared. As a Table is prepared and furnished when stored with all manner of Provision; Or as an Army is marshalled, ranked or set in graceful Order, when everyone is in his place: so this Covenant is contrived and put in most excellent order, well furnished and prepared with all Necessaries to Salvation, and which shall be orderly disposed to Christ's Seed in due Season. God is the God of order; As he most orderly created all things at first: so in most comely and beautiful Order he Governs all things created ever since; Especially the mysteries of Grace for the Salvation of his Elect? More particularly This Covenant is Ordered in all things, in these respects following. viz.

1. In respect of the inward Constitution of the Covenant. How excellently and orderly hath God composed it and constituted it of Matter and Form? I. The Matter, 1. On God's part promised, is The Recovery of Christ's Seed by Jesus Christ from the State of Sin and Death, to the State of righteousness and life, that so the Lord may be their God. And this Matter is admirably well ordered. For, ( ^• ) Here's the Blessings or Mercies Promised, viz. Recovery, &c. God becoming their God, what could be ordered and prepared more suitably and more sufficiently for poor lost Sinners Salvation and happiness. Here are fit and full supplies for all their spiritual wants. ( ^2. ) Here are the Parties to whom these Covenanted mercies are peculiarly intended; viz. Christ's Seed. Not all men, but only God's Elect. They alone must share in these special mercies: peculiarly prepared for them. ( ³ ) Here is the only Mediator by whom these persons shall come to enjoy these promised Mercies, viz. Jesus Christ, with whom God had a blessed Transaction for effecting thereof. 2. On our part, the matter restipulated is; ^1. Our accepting of Christ and covenanted mercies by true Faith. How shall they else be made ours? ( ^2. ) Our walking worthy of them according to the Gospel. How else shall we walk thankfully, and really testify they are ours? (3) Our giving up ourselves to God as his people. How otherwise can we assure ourselves that he is our God. II. The form of this Covenant is the mutual obligation and reciprocal engagement of the Federate parties to each other. Oh how comely and beautifully, with what symmetry and proportion are all things in this Covenant ordered and prepared!

2. In respect of the Outward Dispensation of the Covenant, it is Ordered in all things. God observed an Order of Degrees in Revealing it. He made it not known at all, till Adam had quite broken the Covenant of works. And then but gradually; first discovering it more darkly, remotely and imperfectly, as we see things a great way off: but afterward more clearly, immediately, & completely, as •… e discern things at hand. God observed also an Order of Proportion in Dispensing it, having therein respect both to his Churches Non-age & Full age. 1. In her Nonage dispensing it sparingly, carnally & servilly in certain initial Elements and Rudiments of Ceremonies, Types and carnal observances, as his Peoples weakness and dullness was able to bear it: But 2. in her full age he dispensed it, more freely, fully and spiritually after the Coming of Christ. How orderly was this his proceeding!

3. In respect of the Accomplishment of it in Christ, this Covenant is ordered in all things. It makes Christ known first dimly, as at a great distance: then clearly, as at hand. This Covenant is a Cabinet: Christ is the rich Treasure in this Covenant-Cabinet; but not fully disclosed all at once. ¹ At first he was represented, As the Seed of of the woman bruising the Serpents head. ^2. Then (under the Type of Noah saving his Family in the Ark by waters;) As a Savior of his family and little flock by his blood from perishing in their sins by the deluge of God's wrath overwhelming all the world besides. ^3. Then, As the Seed of Abraham, in whom all the •… inreds and families of the earth should be blessed. ^4. Then, as the Anti-type of the Mosaical Sacrifices, Purgations and other Ceremonies, both Expiating the Guilt, and Purifying the Filth of sin, from his Seed. ^5. After this, As the Seed of David, that as King, should sit upon his Throne forever: Spiritually reigning and ruling over his Church. ⁶ Then, As the true David, that should reunite his people into one Nation; and into one Kingdom, not to be divided anymore. ^7. After all, As God-man, dwelling with men, full of Grace and Truth, actually dying for his Seed, and discharging all the Offices of his Mediatorship, So that they have eternal redemption obtained for them, and their sins and iniquities God will remember no more.

4. Finally, In respect of the Application of it to Christ's Seed, This Covenant of Faith is ordered in all things. Herein God proceeds most orderly with them: though they do not always distinctly observe the Order and Method of his proceedings. 1. God tendereth his Covenant to them. 2. He in his due time Convinceth them thereby through the operation of his Spirit, That they are Naturally in a woeful State of Sin and Death in the First Adam, and That notwithstanding there is a sufficient Remedy, and means of their Recovery in Christ the last Adam. 3. He converts and calls them Effectually from Sin to righteousness, from darkness to light, and from the power of Satan unto God. 4. He adopts them into his own family in Jesus Christ as his sons and daughters. 5. He Justifies them freely by his grace, imputing Christ's righteousness unto them by Faith. 6. He vouchsafeth them sweet heavenly Communion with himself in Christ by his Spirit, affording all privileges of Grace. 7. He glorifies them eternally with himself and Jesus Christ in the highest Heavens, vouchsafing immediate vision and full fruition of God, Father, Son, and Holy Spirit for evermore. O how admirable is this Order of Covenant-Application, and how highly estimable by all Christ's Seed!

IIII. Sure. The Covenant of Faith is faithful, faithfully kept and performed by God, Firm, Sure, unbroken, whereof God will always be mindful, whereunto he will still have respect that it may be punctually and accurately performed. In this regard this Covenant is in the Old Testament sti •… ed 〈 in non-Latin alphabet 〉 Shemurah, that is, kept, observed, performed, (one Translatour renders it, Sure. ) And as that learned Mercerus noteth, it imports Care, diligence and solicitude, lest anything be let go, let slip, &c. Such singular care and solicitude God takes, lest his Covenant should in any respect fail. Hence it is elsewhere implied to be a Covenant that cannot be broken. In the New Testament it is styled A Promise firm, or sure to all the Seed: 〈 in non-Latin alphabet 〉 That the Promise might be firm to all the Seed. It hath respect to God's Covenant with Abraham, to whose spiritual Seed, whether Jews or Gentiles, the Covenant of the eternal inheritance is firm. And elsewhere God's Promise or Covenant with Abraham, is called 〈 in non-Latin alphabet 〉 , An immutable thing; That by two immutable things, in which it was impossible for God to lie, &c. God's Promise and God's Oath annexed thereto, are these two immutable things, as the Context there clears it.

Now this Sureness of the Covenant is a Property most Consequential and Comfortable to the Heirs of the Promise, and children of the Covenant. Therefore it is said; God willing more abundantly to show unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath. That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation. — 〈 in non-Latin alphabet 〉 , that is a valiant, strong, prevailing Consolation. Let us therefore a little further inquire into this Sureness of God's Covenant, and the grounds thereof: (which is incomparably more firm, sure, immutable and irrevocable then all other. Covenants in the world;) that hereby we may lay a lurer foundation of affiance and Comfort in God's Covenant and Promise. We may fail; but God's Covenant will never fail us. This Sureness of the Covenant may illustriously be discovered, 1. From the Nature, Properties and Perfections of the Covenant-making God. 2. From God's manifold methods for Establishment of his Covenant. 3. From God's actual accomplishment of his Covenant most punctually, in the Experience of all ages. 4. From removal of all imaginable Corrumpent Causes that might render this Covenant infirm or unfaithful. 5. From the durable and Everlasting Nature of the Covenant itself.

I. From the Nature, Properties and Essential Perfections of the Covenant-making God. These are such, that they proclaim him to be a God Keeping Covenant and mercy with his servants, with them that love him, &c. And, that there is no God like him, in heaven above, or on Earth beneath, keeping Covenant and mercy, &c. For God that made this Covenant, is ^1. Jehovah. ^2. Most Gracious. ^3. True. ^4. Faithful. ^5. Wise. ⁶ Powerful. ^7. Immutable. And therefore his Covenant must needs be unquestionably Sure.

(1.) God is Jehovah. JEHOVAH is God's chief essential name, not only denoting, ^1. His eternal independing Being in and of himself. ^2. And his Giving of Being to all created things; But also, ^3. His giving Being and existence to his Covenant and Promises. Hereupon when God was now about to bring Israel out of Egypt, and to conduct them to Canaan, as he had Covenanted to Abraham, he saith; I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty: but by my name JEHOVAH was I not known to them. God was Doctrinally, and in part known to them by his name Jehovah, for it was revealed to them before. But he was not Experimentally and so plenarily made known to them by this name, as now he was about to make himself known to Israel in his actual fulfilling and performing of his Promise and Covenant to them, by bringing them out of Egypt into Canaan. And this is the Interpretation plainly given in the following verses, viz. ver. 4. to 9. So then •… ts most Natural to God, to fulfil his Promise. God can as soon forget his Nature, his being, and this his glorious Name JEHOVAH, as forget his Covenant.

(2) God is most Gracious. His Free Grace, both of Benevolence and favor to his Creatures, and of Commiseration to his miserable and sinful Creatures, is incomparable. Of mere Grace God at First made this Covenant of Faith, lapsed Creatures having nothing at all in them, that might in the least degree move or invite the Lord thereunto, (as hath been shown;) but rather everything inciting to the Contrary: Now if God make this his Covenant, not only without, but even quite Contrary to all Motives & inducements in the Creature, of his own mere Grace: shall he not of the same mere Grace make it good? That which is wholly bottomed upon mere Divine Grace, without the Creature, is founded only upon God: therefore inexceptionably Sure. The eternal inheritance Covenanted, is therefore of Faith, that it might be by 〈◊〉 ; to the end the Promise might be sure to all the Seed: not to that only which is of the Law, but to that also which is of the Faith of Abraham, who is the Father of us all.

(3) God is most True; yea Truth itself, the only Supreme Truth. He is plenteous in mercy and Truth. And the truth of the LORD endureth forever, to all Generations. Hence therefore God Promises and Covenant must needs be Sure and true forever: Because God, the true God, which cannot lie, promiseth and Covenanteth. So that God's Covenant and promise is that immutable thing, wherein it is impossible that God should lie. Man may Covenant and promise, and yet not perform: all men are liars. The truest men, but mutably true. But God is not as man, that he should lie. Now if it be impossible God should lie in promising; it is impossible his Promise should fail, till it come to performing.

(4) God is Most Faithful: therefore in his Covenants and Promises, he will not, he cannot delude or deceive. If we believe not, yet he abideth faithful, he cannot deny himself. Many Jews did not believe God's Covenant, yet their unfaithfulness did not overthrow God's Covenant, or his faithfulness therein. For, what if some did not believe? shall their unbelief make the faith of God of none effect? God forbid: yea let God be true, but every man a liar. —How notably saith the Scripture elsewhere to Israel; Know therefore that the LORD thy God, he is God, the Faithful God, which keepeth Covenant and mercy with them that love him, and keep his Commandments to a thousand Generations. So then, because he is a faithful God, he is a Covenant-keeping God: His Covenant is sure. Hereupon the Apostle exhorts; Let us hold fast the profession of our faith without wavering: why? for he is faithful that promised. And upon this Attribute of God's faithfulness, Sarah raised up her Faith to believe God's Covenant and Promise against reason and the course of Nature; Through Faith also Sarah herself received strength to conceive Seed, and w •… s delivered of a child when she was past age, because she judged him faithful that had promised.

(5) God is most wise. He is the only wise God: he knoweth all things, and no thought can be with holden from him: he understandeth our thoughts afar off. Known unto God are all his works from the beginning of the world: and so even unto the end of the world: yea, his understanding is infinite. And as he worketh all things, so he maketh, and maketh good his Covenants and Promises, according to the Counsel of his own will. Therefore God's Covenants and Promises cannot fail and be infringed, as man's may and oft are, through imprudence, oscitancy, inadvertency, want of foresight, &c. God never promiseth anything, but he hath most wisely Contrived and determined aforehand how to bring it to pass.

(6) God is most powerful. Not only mighty, but Almighty: He can do all things; and all things with ease. He made the world with his word; He spake and they were created: he commanded and they stood fast. He is able to do exceeding abundantly above all that we ask or think. Therefore, though man ofttimes promiseth beyond his ability, yet God nor doth nor can promise beyond his power of performance. Though he Covenant and promise things never so Great, strange, difficult, improbable, and to flesh and blood, or created power impossible, yet he can easily perform all, above the Capacity of our Sense, Reason and Faith itself: Is anything too hard for the LORD? He Covenanted to give Abraham Seed by Sarah, and that in his Seed all the Nations of the Earth should be blessed: And he was both able to perform this Seed, notwithstanding the deadness of Abraham's body and Sarah's womb: and able to bless all Nations in his Seed, though Isaac should have been offered up for a burnt-offering. And therefore as to the former, Abraham against hope believed in hope,—and considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; Neither staggered he at the promise of God through unbelief: being fully persuaded, that what he had promised, he was able also to perform. As to the latter, Abraham when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten Son; Of whom it was said, that in Isaac shall thy Seed be called. Accounting that God was able to raise him up even from the dead. Thus Abraham looks upon God's Covenant, and God's ability fully to perform it; overlooking all contrary difficulties and impossibilities: God's promise resting upon the shoulders of his power, bears up Abraham's Faith in the Covenant, against all discouragements. Oh this power of God, is the pillar of God's Promise; and should be the pillar of our Faith. We seldom stagger at the hardness and greatness of any promise of God: but we stagger firs •… at the power of God. But God's power makes his Covenant Sure.

(7) Finally, God is immutable, and unchangeable, still the same. With him is no variableness, nor shadow of turning. The strength of Israel is not as the son of man that he should repent. Consequently his Covenant is Immutable and unchangeable also. That by two immutable things ( viz. God's Promise and Oath) in which it is impossible that God should lie, we mighe have strong Consolation.

2. From God's manifold methods and ways for establishment and Confirmation of his Covenant, The Sureness of his Covenant is more infallibly assured to his people. God's Covenant barely delivered by him, is sure enough itself, and heaven and earth may sooner pass away, then any branch or word of his Covenant should pass away and be unfulfilled: But God hath used many other Courses, besides bare publication, for ratifying and ensuring of his Covenant to us; that our Faith therein might be firm without staggering, that our Consolation thence might be strong without fainting. God hath especially established his Covenant to his people, 1. By writing it. 2. By Surest manner of Expressing it. 3. By ratifying Promises. 4. By Federal Solemnities. 5. By Covenant-Seals and Tokens. 6. By his own inviolable Oath. 7. By his Son Christ's irrevocable Death.

1. By writing the Covenant. At first God's Covenant was declared to Adam, Noah, Abraham, &c. till the days of Moses, only by word of mouth; God uttering it to them by audible voice. But in, and after Moses his days, God still Committed his Covenant to writing: and this in all the Discoveries and Dispensations of it, from First to last. Holy Scriptures are his Covenant-Tables, His Federal Instruments. Herein we may read, as in a perpetual Record, The Tenour of God's Covenant with his people, and of their restipulation with God, together with all the Promises, Privileges, Conditions and clauses thereof. And all this, that God's Covenant might be made infallibly evident, certain and Sure to his people in Christ from age to age. Time might obliterate a vocal Covenant only, out of Memory: but no time shall possibly wipe God's written Covenant out of his Book.

(2.) By surest manner of expressing the Covenant. God Covenanting and Promsing Mercies for time to come, expresses his Promise so as if they were performed already for the time past. Hereby denoting the Sureness of Performance, the Sureness of the Covenant. As God expressed his Covenant to Abraham; In that same day the LORD made a Covenant with Abraham, saying, Unto thy Seed have I given this Land from the river of Egypt, to the great river the river Euphrates. At this time Abraham had no seed at all; Abraham said, LORD God, what wilt thou give me, seeing I go childless? And when Abraham had Seed, his Seed enjoyed not this Covenanted Land of Canaan till after their 400. years affliction in Egypt: And yet God saith, Unto thy Seed have I given this Land. How could this be? or, why is it thus expressed? That learned Mercerus observes thus, out of Rasi, I have given, for I will give: because that which the Lord promiseth for future is as sure, as if it were now done. And out of Rambau; He speaks in the pretertense, I have given; because of his present Covenant. In two Promises before God useth the future tense, To thy Seed I will give this Land: But now when he strikes a Covenant with Abraham, he declares and fully makes him and his Seed Lord's of that Land; And that he may signify this, he useth the preter-tense, I have given; i. e. I give. Thou mayest certainly know that this Land is thy Seed's, by virtue of the Covenant I make with thee. Whereupon he prescribes the bounds of the Land, which he had not done before. Another observes, that the Hebrew Doctors scan the words thus: He saith not, I will give; but, I have given: and yet Abraham had now begotten no children. But because the word of the holy blessed God is a Deed, therefore he so speaketh. Mideas Tillim. Ps. 27. 2.

(3.) By Ratifying Promises super added. God not only makes Covenant with, and promises to his people, but he also frequently and pathetically promiseth to make good his Covenants and Promises. These therefore may well be called, Ratifying Promises: because annexed for further Ratifying, Ensuring and peremptory confirming of God's Covenant to us. ( ^• ) Thus God makes sure his Covenant to Israel; If ye hearken to these judgments, and keep and do them: The LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers. And elsewhere; I made you to go out of Egypt, and have brought you unto the Land which I sware unto your fathers. And I said, I will never break my Covenant with you. ( ² ) Thus God makes sure his Covenant to David; My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine holiness, That I will not lie unto David. ( ³ ) Thus God makes sure his Covenant to his captive people; Thus saith the LORD, If you can break my Covenant of the day, and my Covenant of the night, and that there should not be day and night in their Season: Then may also my Covenant be broken with David my servant, that he should not have a Son to reign upon his throne. and with the Levites the Priests, my Ministers. ( ⁴ ) Thus God makes sure his Covenant to the Church of the Gentiles; The Mountains shall depart, and the Hills be removed, but my kindness shall not depart from thee; neither shall the Covenant of my Peace be removed, saith the Lord, that hath mercy on thee. ( ^5. ) In a word, Thus the Lord makes sure his Covenant indefinitely; The LORD is gracious and full of Compassion.—He will ever be mindful of his Covenant. What? will the Lord not break nor alter his Covenant; never break it? will he keep it: and be ever mindful of it? shall God's Covenant be as inviolable as the course and Revolution of day and night: and more immovable then the very Hills and Mountains? Why then should we suspect or stagger at the sureness of God's Covenant, oh we of little Faith?

(4.) By federal Solemnities annexed, God hath further established his Covenants to his people. The usual solemnities in Covenant-making of old, was by striking, killing, dividing and offering up of sacrifices with sprinkling of their blood. Hence that phrase of cutting, or striking the Covenant; Gather together unto me my Saints, striking my Covenant with Sacrifice: As it is to be rendered out of the Hebrew. The manner of this solemnity Jeremiah declares, saving; I will give the men that have transgressed my Covenant, which have not performed the words of the Covenant which they had struck before me, when they cut the calf in twain, and passed between the parts thereof. Their manner was, to kill sacrifices: to cut these sacrifices in twain: to lay the two parts thus divided in the midst, piece against piece, exactly one over against another, to answer each other: Then the parties Covenanting passed between the parts of the Sacrifices, so slit in twain, and laid answerably to one another. The meaning of which ceremonies and solemnities is conceived to be this; viz. As part answered to part: so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant. And as part was severed from part: so the Covenanters implied (if not expressed) an Imprecation or Curse, wishing the like dissection and destruction to the parties Covenanting as most deserved, if they should break the Covenant or deal falsely therein. Whence that phrase of Entring into a Curse, and into an Oath. Neh. 10. 29. Now the Lord, for further ensuring of his Covenant to his people, hath sometimes pleased to use this Solemnity. As, to Abram: and to Israel. 1. To Abram, when he desired to have God's promise of Canaan confirmed to him, saying; LORD God, whereby shall I know that I shall inherit it? And he said unto him, Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another.—And it came to pass, that when the Su •… went down, and it was dark, Behold a smoking furnace, and a lamp of fire that passed between those pieces. In that same day the LORD made a Covenant with Abram, saying, &c. Thus God confirms Abram by his Covenant: and confirms his Covenant by this solemnity. And why may not we interpret, The smoking furnace, as representing Abram's posterity that should be deeply afflicted in Egypt before 〈◊〉 be given them: and the Lamp of fire, as representing God that should at last enlighten their darkness and bring them out of Egypt, &c. God being often in Scripture compared to fire, and to a lamp? 2. To Israel when they were brought out of Egypt, God also stablished his Covenant by Sacrifices, and sprinkling of blood. Of which Sacrifices and Blood we have the Truth in Christ: as after will appear.

(5) By Covenant-Seals and Tokens, God hath also confirmed and Ensured his Covenant to his people. Thus when God made a Covenant with Abraham, to be a God to him and to his Seed to give them Canaan, &c. he confirmed this Covenant by Circumcision, as a token of the Covenant betwixt God and them. Yea so notably did Circumcision ratify this Covenant, that (by a Metonymy of the thing signif •… ed put for the Sign signifying) it is called The Covenant of Circumcision: And God saith of it, My Covenant shall be in your flesh for an everlasting Covenant. So they did indelibly receive this Character of God's Covenant into their flesh, and did always carry about with them in their body this Sign and Mark of the Covenant, for their Notable Confirmation therein. God thereby assuring them, that as certainly as they had this Sign in their flesh: so certainly God's Covenant should be made good to them. Nor only was Circumcision a Sign or Token of the Covenant to Abraham, but also a Seal of the Covenant; For, He received the Sign of Circumcision, A Seal of the righteousness of the Faith, which he had yet being uncircumcised. Now as the righteousness of works was the matter of the Covenant of works: so the righteousness of Faith is the matter of this Covenant of Faith, as hath already been evidenced. If then Circumcision was a Seal of the righteousness of Faith, which is the Matter Covenanted: consequently it was a Seal of the Covenant itself: A •… Seal: to what end? Not for Impression, Distinction, or Concealment, (though for those uses seals are sometimes used,) but for Confirmation. Hereby God giving Abraham further assurance of his righteousness of Faith Promised him in the Covenant. Proportionably all the other Sacraments both before, and since Christ, are not only Signs and Tokens, but also Seals of the Covenant: For what belongs to one Sacrament as a Sacrament belongs also to every Sacrament. And of the Cup in the Lord's Supper, Christ saith; This Cup is the New Testament (or, New Covenant ) in my blood. That is, This Cup is so true and Sure a token and Seal of the new Covenant, that it may be called the New Covenant itself. Thus, By these outward familiar signs incurring into the Senses, The Lord hath notably confirmed his Covenant to his people, and their Faith therein. Which Confirmation is grounded upon that Sacramental Union or Relation betwixt the Signs and things Signified; the Signs truly Signifying, Sealing and Exhibiting the inward Covenanted Mysteries. And which Sacramental union or Relation in signifying, Sealing and Exhibiting is grounded upon Christ's Institution thus appointing it.

(6) By his own inviolable Oath, God makes his Covenant Sure to his people. An Oath amongst men is the strongest, surest, most sacred, and inviolable Bond: For men verily swear by the greater, and an Oath for Confirmation is to them an End of all strife: wherein God willing more abundantly to show unto the heirs of promise the immutability of his Counsel, confirmed it by an Oath; That by two immutable things, ( viz. God's Promise of the inheritance, and his Oath) in which it was impossible for God to lie, we might have a strong Consolation, &c. God then, not only makes his Covenant, but swears his Covenant. And when he could swear by no greater, he sware by himself. Thus God added the solemn Sanction and immutable band of an Oath to his Covenant and Promise: and this to Abraham, Israel, and David. ^• . To Abraham; For when God made promise to Abraham, because he could swear by no greater, he sware by himself. Hence God's Covenant with Abraham, is so often mentioned with God's oath to him and to his Seed. ^2. To Israel, when God besides his Covenant in Horeb, renewed his Covenant with them in the Land of Moab, peculiarly against the idolatry of the Nations: this God confirmed by Oath. ³ To David finally God ratified his Covenant by Oath, for his greater security and assurance therein. God said, I have made a Covenant with my chosen, I have sworn unto David my Servant. Thy Seed will I establish forever, and build up thy throne to all generations. —And again; My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by mine Holiness, that I will not lie unto David. Which Covenant-Oath of God to David had its principal accomplishment in Christ, of the fruit of his loins according to the flesh, raised up to sit on David's throne. Now hath God said it, and will he not do it? hath he sworn it, and will he not bring it to pass? yea the Exhibition of Christ in our flesh in fullness of time, was in performance of the Mercy promised to our Fathers, and in remembrance of his holy Covenant: The Oath which he sware to our Father Abraham, &c. Dare we trust an honest man upon his bare word? much more upon his Oath? And shall we not much more have strong Confidence and Consolation upon God's Promise and Oath?

(7) Finally, The Covenant is Confirmed and made Sure by Christ's irrevocable Death. In which regard, the Covenant is to be Considered in the Notion of a Testament; and Christ as the Testator of this Will and Testament, (as was formerly noted.) As therefore a Mans Will and Testament is Confirmed by the Testators Death irrevocably, so that no man adds thereto, nor takes thence-from; For where a Testament is, there must also of necessity be the Death of the Testator; For a Testament is of force after men are Dead, otherwise it is of no strength at all while the Testator liveth: So Jesus Christ hath unalterably Confirmed his Will and Testament, the New Covenant by his blood and Death; That by means of Death for the redemption of the transgressions that were under the first Testament, they which are called, might receive▪ the promise of Eternal inheritance. Hereupon Christ's blood is called The blood of the Everlas •… ing Covenant, or Testament. And, His blood of the New Testament. Also the Covenant itself is styled Tht New Testament in his blood. Because his Covenant and Testament is founded, stablished, ratified, and immutably sealed up, in, and by his blood. So then, his Covenant is most firm and sure: there can be no Addition to it, detraction from it, or Alteration of it; unless the Death of Jesus Christ, whereby its confirmed, be frustrated and overthrown. Yea, the Covenant is as sure, as Christ's Death is sure. The Covenant can no more fail or die, then Christ can be brought down from the right hand of the Majesty on high to die a Second time. Christ being risen, dieth no more, returneth no more to Corruption, and therefore he is the Sure mercies of David: consequently his Covenant in his Death, never more to be repeated or re-iterated, is become the Sure Covenant of God, the Sure Testament of Jesus Christ.

Thus by all these Methods for establishing his Covenant, God hath made it unquestionably Sure to all his people.

3. From God's actual accomplishment and most punctual performance of his Covenant to his people, in the experience of all ages, God's Covenant will further appear to be most Sure. God hath always been most exact in fulfilling his Covenant and Promise. He never yet failed his people herein; nor ever will. He ever did, and consequently ever will make his Covenant and all the Promises thereof subsist in their Season: for he is a faithful and an unalterable God, still the same.

(1) God Covenanted in Paradise, That The Seed of the woman should bruise the Serpents Head. And this Covenant he punctually performed; For, When the fullness of time was come, God sent his Son made of a woman, made under the Law, to redeem them that were under the Law. And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. And this, As he spake by the mouth of his holy Prophets, which have been since the world began. That we should be saved from our enemies, and from the hand of all that hate us. To perform the Mercy promised to our Fathers, and to remember his holy Covenant.

(2) God Covenanted with Noah, To save him and his family, and a Seed of the Creatures in the Ark from perishing in that general deluge wherewith the whole world was drowned. And God exactly performed this his Covenant with Noah and his family; they were preserved, when all flesh perished.

(3) God Covenanted with Abraham, ^1. To make his Seed as numerous as the Stars of Heaven: when as yet he had no child. ^2. To bring his Seed out of Egypt's Affliction, after four hundred and thirty years. ^3. To give the land of Canaan to his Seed, from the river of Egypt, to the river Euphrates. And, ^4. That, in his Seed all the Nations of the Earth should be blessed. And all these Covenanted Mercies God exactly performed in their Season. For, ^1. His posterity became wonderfully numerous. Through Faith Sarah herself received strength to conceive Seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the sky in multitude, and as the sand which is by the Sea-shore innumerable. ^2. His Seed was in Egypt under great affliction. But when the time of the Promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt. — And the children of Israel sighed by reason of their bondage.—and God heard their groaning, and God remembered his Covenant with Abraham, with Isaac, and with Jacob. And God sent Moses and Aaron to deliver them, with many signs and wonders. Now God began experimentally to make himself known to his people by his name JEHOVAH, in giving actual being to his Covenant and promises: in bringing them out of Egypt. And it came to pass at the end of the 430 years, even the self same day it came to pass, that all the hosts of the LORD went out from the land of Egypt. Thus God kept touch with them in his Covenant, to a very year, yea to a very Day. ^3. His Seed, the children of Israel, were also brought according to God's Covenant with Abraham, into actual possession of Canaan the land of rest, after their deliverance out of Egypt; God conducting them thither by Joshua, the Type of Jesus. And the LORD gave unto Israel all the land which he sware to give unto thei •… fathers: and they possessed it, and dwelt therein: And the LORD gave them rest round about, according to all that he sware unto their Fathers: and there stood not a man of all their Enemies before them: the LORD delivered all their enemies into their hand. There failed not ought of any good thing which the LORD had spoken unto the house of Israel: All came to pass. This the Levites notably confessed and amplified, in their prayer on a solemn day of Fasting: saying; Thou art the LORD the God who didst choose Abram,— and madest a Covenant with him to give the Land of the Canaanites,— to give it to his seed: and hast performed thy words, for thou art righteous. The manner and way of God's performance being largely and emphatically described. And more particularly the Psalmist describes the accurateness of this performance of God's Covenant, Beginning his description thus▪ He hath remembered his Covenant forever: the word which he ommanded to a thousand generations: which Covenant he made with Abraham, and his Oath unto Isaac: and confirmed the same unto Jacob for a Law, and to Israel for an Everlasting Covenant, Saying, Unto thee will I give the Land of Canaan, the lot of your inheritance. And closing up his Description thus; For he remembered his Holy Promise, and Abraham his servant. And he brought forth his people with joy, and his chosen with gladness: And gave them the lands of the Heathen: and they inherited the labor of the people; That they might observe his statutes, and keep his Laws. ^4. Finally, In Abraham's Seed, (that Seed of Seeds, Jesus Christ, the son of Abraham, according to the flesh▪) God blesseth all the families of the Earth, as Peter in his Sermon testifieth to the men of Israel, saying, Ye are the children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed. Unto you first, God having raised up his Son Jesus, sent him to Bless you, in turning away everyone of you from his iniquities. Nor were the Jews only, but the Gentiles also blessed in Abraham's Seed. For, Christ hath redeemed us from the Curse of the Law, being made a Curse for us.—That the blessing of Abraham might come on the Gentiles through Jesus Christ.—So then they which be of Faith (whether Jews or Gentiles,) are blessed with faithful Abraham. Thus God performed his Covenant to Abraham most punctually, in the several branches and particulars of it.

(4) God Covenanted again at Mount Sinai, to give Canaan to the children of Israel, To bring them to a good land, a land of brooks of water, of fountains, and depths that spring out of valleys and Hills. A land of wheat, and barley, and vines, and fig-treess▪ and pomegranates, a land of oil olive and Honey. A land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; A land whose stones are iron, and out of whose Hills thou mayest dig brass. And Solomon before all the Congregation of Israel, at the Dedication of the Temple, confessed God's performance herein, saying; Blessed be the LORD, that hath given Rest unto his people Israel, according to all that •… e promised: there hath not fallen, (or, failed) one word of all his good Promise, which he promised by the hand of Moses his servant.

(5) God Covenanted and sware to David To raise up his Seed which should build God an house, To stablish his Seed forever, and build up his throne to all generations, &c. This Covenant God admirably fulfilled both in the Type, Solomon: and in the Anti-type, Christ, both of them of the Seed of David: both of them Kings, set upon David's Throne: viz. Solomon temporally, Christ Spiritually: and both of them builders of God's House, viz. Solomon of his Material Temple, Christ of his Mystical and Spiritual Temple the Church. Hereupon Solomon contessed: O LORD God of Israel, there is no God like thee in the Heaven, nor in the Earth; which keepest Covenant and mercy unto thy servants that walk before thee with all their hearts: Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth, and hast fulfilled with thine hand, as it is this day. But this Covenant had its chief accomplishment in Christ, of the fruit of David's loins according to the flesh, whom God raised up to sit upon his Throne, and to build his Church, as is elsewhere testified.

(6) God Covenanted with his Captive-people in Babylon, that after 70 years Captivity, he would visit the King of Babylon, and his land in judgment to destroy them, but would visit his people there in mercy to deliver, them thence: and that though their condition seemed to be dead and desperate, yet he would open their graves, and bring them out of their graves. And God punctually performed this Covenant and promise to them. For, Belshazzar King of Babylon being slain, Darius the Mede, with Cyrus▪ the Persian, took the Kingdom. And in the first year of Cyrus King of Persia, ( that the word of the LORD, by the mouth of Jeremiah might be fulfilled, ) the LORD stirred up the spirit of Cyrus King of Persia, that he made Proclamation, that all the people of the Jews, who were willing, should go up to Jerusalem to build the House of God, &c.

(7) Finally, God Promised and Covenanted to make a new Covenant with the House of Israel, and the House of Judah, and expressed what should be the Tenour of the Covenant. And God in performance of this Covenant and promise, sent Jesus Christ to be Mediator of this better Covenant, stablished upon better promises. The other Covenant thereby being made old, and vanishing away. For the Scripture saith of Christ: By one offering he hath forever perfected them that are Sanctified, whereof the Holy Ghost also is a witness to us. For after that he had said before, This is the Covenant that I will make with them after those days, saith the Lord: I will put my Laws into their hearts; and in their minds will I write them: And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. So then the New Covenant promising, To remember their sins and iniquities no more, is only accomplished in Christ, who hath so fully satisfied God's justice for the sins of all his Seed by the price of his own blood and death, that there needs no more expiatory Sacrifice to be offered for their sins forever. But in those Levitical Sacrifices, there is a remembrance again made of sins every year: For it is not possible that the blood of bulls and of goats should take away sins. Wherefore Christ came, and by the Sacrifice of himself blots out the remembrance of his people's sins with God forever.

Thus its evident in all the grand Periods of the Covenants-Administration, that in all ages God hath ever been mindful of his Covenant, exactly performing it in its Season. The Churches continued Experience hereof, notably demonstrates the unparalleled faithfulness of God, and Sureness of his Covenant. For God is still as True, Faithful, Unchangeable, Al-sufficient, Gracious, Merciful, and every way as able and willing to perform his Covenant to Christ's Seed now as he was of old. And what should I add more? Time would fail me to descend to particular Promises, the branches of God's Covenant, and to show how accurately they have been still accomplished: and that not only to Christ's Seed, but sometimes even to Christ's enemies. But these may more properly be considered of, in handling of the Promises.

4. From removal of all imaginable Corrumpent Causes, that might possibly render God's Covenant infaithful, or un-sure. What can there possibly be imagined by the most trembling scrupling doubting Soul that can any way impeach or weaken the Sureness of this Covenant of Faith? For, 1. Nothing in God, can do it. 2. Nothing in Christ. 3. Nothing in Christ's Seed. 4. Nothing in the Enemies of Christ and his Seed, viz. The Serpent and his Seed. 5. Nothing in the Law of God. 6. Nothing in the Threatenings of God. 7. Nothing in the Covenant itself can possibly overthrow or once shake the stability and Sureness of the Covenant of Faith. And besides these, what can be suspected? wherefore then do we so doubt and stagger at God's Covenant through unbelief, O we of little Faith?

(1) Nothing in God can be imagined against the Sureness of his Covenant. 1. Not any falsehood. For, God that Covenanteth and promiseth, cannot lie, yea, its impossible he should lie in his promises. 2. Not any unfaithfulness. For, God that promiseth is faithful: He is the Faithful God, keeping Covenant and mercy. 3. Not any folly or unskillfulness in bringing his Covenants to pass. For, God is only wise: and his understanding is infinite. He knows how to accomplish every word of his; to that end, both how to remove all obstructions and impediments to their performance, and how to overpower all things that they shall co-operate thereunto. 4. Not any infirmity or weakness. For, What God promiseth he is fully able to perform. And nothing can be too hard for him who can do all things. 5. Not any injustice or unrighteousness. For, Is God unrighteous? God forbid: for then how shall God judge the world? yea God is so righteous, that no unrighteousness is in him, or can come from him, or can in the least degree be approved by him. He made a Covenant with Abraham, and performed his words, because he is righteous. 6. Not any inconstancy or variableness. For, With God is no variableness, nor shadow of turning. His Promise and Oath are two immutable things, declaring the immutability of his Counsel. The LORD hath sworn, and will not repent. —God saith; Once have I sworn by mine Holiness, that I will not lie unto David. My Covenant will I not break, nor alter the thing that is gone out of my lips. 7. Finally, Not any Covenant-breaking disposition or inclination in God. For, God is always a Covenant-remembering, and a Covenant-keeping God.

(2) Nothing in Christ can be imagined as Destructive to the Conant of Faith. For that must be supposed to be in him, Either As God; Or As Man; Or As God-Man, Mediator betwixt God and Man. For, in other notion or respect how should we consider him? but in none of all these regards or Considerations can anything be found in Christ destructive to the Sureness of this Covenant of Faith. 1. Not anything in him as he is God. For, it hath been cleared already, That nothing can be imagined in God against the Sureness of the Covenant. 2. Nothing in Christ as he is Man, can infringe the Covenant. For, if anything: doubtless, Sin. But sin in Christ cannot do it: for that must be either. Sin Inherent in him, and Acted by him▪ Or Si •… Imputed to him, and punished in him: Yet neither of these can prevail. ( •… ) Not sin Inherent in him or Acted by him: for, in this sense He knew no sin: He was Holy, harmless, undefiled, separate from Sinners: He was in all points tempted like as we are, yet without sin. When Satan had tempted him both before his public Ministry, and at his Death with all advantageous Subtilties and importunities: yet he left him, because he could find nothing in him; No tindar of Sin, to catch fire at any or all the sparks of his Temptations. He did no violence, neither was any deceit in his mouth. Though therefore he was by wicked hands Condemned and put to death, yet none of his Judges, or Adversaries, or their witnesses could find any just cause or Matter against him: yea Contrariwise, Pilate his Judge professed before the Jews, that Neither he himself, nor yet Herod, found any fault in him: The thief on the Cross crucified with him, said, This man hath done nothing amiss: The Centurion when he saw what was done, glorified God, saying, Certainly this was a righteeus man; Truly this was the Son of God. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned. ( •… ) Nor Sin Imputed to him, and Punished upon him, could prejudice this Covenant: but rather stablished and fulfilled the same. For, hereby he only wrought the Recovery of his Seed from Sin to righteousness, and from Death to eternal life. He who knew no sin, was made sin for us: that we might be made the righteousness of God in him. And what the Law could not do, in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, and for Sin, condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us. And to this end Christ had Covenanted and restipulated with the Father, as hath been showed to accept & undergo the Mediatory office, & particularly as a Priest to offer up himself a Sacrifice for the sins of his Seed. 3. Finally, Nothing in Christ as God-man, Mediator betwixt God and man, can shake or in the least degree weaken the Sureness of this Covenant. For, ( ¹ ) Christ as Mediator builds & ratifies the Covenant by his Death, and therefore he cannot destroy it. ( ² ) Again, in Christ all God's Promises are yea, and Amen. ( ³ ) Furthermore, if anything in Christ as Mediator should enervate the Covenant, it must be either some Insufficiency, or Unfaithfulness in his Mediation: for what else can be probably imagined? But in Christ neither of these can have place. Not Insufficiency: For, The fullness of the Godhead dwells in him: He was anointed with the oil of gladness above all his fellows; for he received not the Spirit by measure, as they did; He is full of grace and Truth, yea all fullness dwells in him; that of his fullness we may all receive, and grace for grace: He is made of God to •… is wisdom, righteousness, Sanctification and Redemption: He is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them: He is All and in all, and; we are Compleat in him. Not unfaithfulness: For, As he is A merciful, so he is a faithful High-priest in things pertaining to God, to make reconciliation for the sine of the people. He was faithful to him that appointed, as also Moses was faithful in all his House: yea more then so; Moses was faithful in all God's house, as a servant, but Christ as a son over his own House, whose house are we: He having loved his own, loved them to the end: he gives eternal life unto his sheep, and they shall never perish, neither shall any pluck them out of his hand. And Jesus Christ is the same yesterday, and today, and forever. Thus nothing in Christ can enfeeble God's Covenant.

(3) Nothing in Christ's Seed can dash the Sureness of God's Covenant. For, neither their Unworthiness, Nor their Weakness, Nor their Unfaithfulness; Nor their Inconstancy shall do it. 1. Not their unworthiness by reason of Sin and Corruption. For, ( ¹ ) When God first of all revealed this Covenant of Faith in Paradise, it was presently upon Adams Fall: and at that time, Adam and all mankind in him were in the most wretched, sinful and unworthy Condition that ever they were or shall be in on earth from the Creation till the judgment day, as hath been manifested. And when God renewed this Covenant to Israel, they were (as God shows) altogether unworthy of any such Federal favor. As therefore their unworthiness hindered not God from making Covenant with them: no more can their unworthiness hinder him from keeping it with them, being made. ( ² ) This is a Covenant of Grace and Faith, as hath been demonstrated. Grace is the foundation of it, on God's part: Faith the Condition of it, on ours. And yet that Faith not of our-selves: it is the gift of God. Therefore God's Covenant, and the Sureness thereof, hath no dependence at all upon us, or upon anything that is ours, but only upon God: seeing both the foundation and condition of it are from God. Consequently it must needs be sure, though we be never so unworthy. Therefore it is of Faith, that it might be by grace: to the end the Promise migh be sure to all the Seed: whether Jews or Gentiles. ( ³ ) This Covenant of Faith removes and destroys all the sinful unworthiness of Christ's Seed: God herein Covenanting to be merciful to their unrighteousness, and to remember their sins and their iniquities no more. And therefore their sins and unworthiness removed by the Covenant, cannot destroy or shake the Sureness of the Covenant. The Covenant-remedy against their sin and unworthiness, incomparably transcendeth and surpasseth all their sins and unworthiness. Christ and his Death are this Remedy. Now Christ hath more righteousness for them then they have unrighteousness; Christ hath more pardons, then they have debts: Christ hath more healing, then they have wounds; Christ hath more justification, then they have Condemnation: Christ hath more blessings, then they have Curses; For Christ's worthiness is the worthiness of an infinite God, their unworthiness is but at the utmost the unworthiness of finite Creatures. 2. Not their weakness to perform their part of the Covenant, which they have Conditioned and •… estipulated, shall infringe the Covenants Sureness. For, God (whose strength is perfected in his people's weakness) hath fully provided against all their weakness in this Covenant; Saying, 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. And again; I will put my Laws in their mind, and write them in their hearts: And I will be to them a God, and they shall be to me a people. What a full Provision is here against all our weakness? And that chiefly two-ways. ( ¹ ) Partly, By God's Principling us; he will put his fear into our hearts, and write his Laws in our minds. These shall so strengthen us, that we shall not depart from him: ( ² ) Partly, By God's undertaking for us, as well as for himself. He undertakes for both sides: That he will not turn away from us, and that we shall not depart from him: That he will be our God, and that we shall be his people. When Man and Wife Covenant, or when Man and Man Covenant, each Party undertakes only for himself; none undertakes for both parties, nor can. But God undertakes for both: True, He will, and we shall perform. Here's no place for weakness, to harm the Covenant's Sureness. 3. Not their unfaithfulness in God's Covenant, can dash the Sureness of the Covenant. For, ( ¹ ) The Covenants Sureness is bottomed upon the faithfulness of God, and not of man. Therefore if God's faithfulness abide sure and impregnable: his Covenant also will abide sure and impregnable Mans unfaithfulness cannot overthrow God's faithfulness. ( ² ) God hath been wont to have respect to his Covenant and faithfully to perform it to the Political body of his People, his visible Church, though many therein dealt unfaithfully, perfidiously and rebelliously against him. Israel departed not from the sins of the house of Jeroboam, wherefore God gave them to be oppressed by Hazael, King of Syria, but destroyed them not presently: For, The LORD was Gracious to them, and had compassion on them, and had respect unto them, because of his Covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence, as yet. How often did they sin against God and provoke him both in the wilderness and in Canaan? For which, how often did God punish them by afflictions and Enemies? Nevertheless he regarded their affliction, when he heard their cry. And he remembered for them his Covenant, and repented according to the multitude of his mercies. Hereupon saith the Apostle of the body of the Jewish Church, What if some did not believe? Shall their unbelief make the Faith of God (that is, the faithfulness of God in his Covenant) of none effect? God forbid, yea, let God be true, but every man a liar. ( ³ ) Yea God is pleased faithfully to perform his Covenant with every individual person of Christ's true spiritual Seed, notwithstanding their manifold failings, and particular unfaithfulnesses: that his Truth and faithfulness may be the more gloriously commended. Their unfaithfulness (which is never habitual, and reigning) serves rather to illustrate, theu overthrow the Lord's fidelity: Inasmuch as he performs his Covenant and promise, even to those of his, that in some part deal unfaithfully in Covenant with him, rather pardoning their iniquities, then suffering his Truth to fail. Thus God dealt with David, as he confesseth, Against thee, thee only have I sinned, and done this evil in thy sight: That thou mightest be justified when thou speakest. That is, (as some expound it) I have fallen through thy just permission, and this thou hast suffered, that thou mightest be justified: that is, Declared and known to be just and faithful in thy Promise. Thus God promised also to deal with David's Seed, in the tenor of his Covenant with him, My Covenant shall stand fast with him. His Seed also will I make forever, and his throne as the days of Heaven. If his children forsake my Law, and walk not in my judgments; If they break my Statutes, and keep not my Commandments: Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him: nor suffer my faithfulness to fail. My Covenant will I not break; nor alter the thing that is gone out of my my lips. Once I have sworn by mine holiness, that I will not lie unto David. So true is that of the Apostles touching Christ, If we believe not, yet he abideth faithful, he cannot deny-himself. 4. Finally, Not the inconstancy of Christ's Seed, can render God's Covenant inconstant or unsure. For, though carnal men and hypocrites be inconstant, unsettled, wavering and tossed to and fro▪ yet true believers are habitually fixed and unmovable. They that trust in the LORD shall be as Mount Zion, which cannot be removed, but abideth forever. They are built upon a rock, the rock Christ by faith, and the gates of Hell shall not prevail against them. The Lord himself hath in his Covenant engaged for them, to put his fear in their hearts, that they shall not depart from him. Therefore though they may fall, yet shall they never finally and totally fall away. Though they may have relics of inconstancy in them: yet shall not that inconstancy prevail to have praedominion over them. The immutable God, will not only be constant in his Covenant to them; but also make them Constant therein by him.

(4) Nothing in the Enemies of Christ and his Seed, viz. in the Serpent and his Seed, can shake the Sureness of God's Covenant. For, what can be supposed in them to do it? 1. Not their malice. For God's love and tender dearness to his Covenant and people is infinite: and therefore incomparably surpassing the finite malice of the Devil and all wicked men against them. 2. Not their policy. For, though the Old Serpent the Devil and his Seed deal extreme subtly against God's Covenant and people: yet the Lord only wise, infinite in understanding, and unsearchable in Counsel, can easily infatuate all their policies. And the Counsel of the Lord, that shall stand. 3. Not their power. For, God is stronger then all, and nothing can either enfeeble his Covenant, or pluck his Covenant-people out of his hand. 4. Nor finally anything that can be imagined in them. For in this Covenant, God hath Covenanted and promised to put such Enmity betwixt the two Seeds, viz. of the woman and the Serpent, That though the Serpent and his Seed bruise the Heel of Christ and Christians, the woman's Seed, to their molestation: yet they shall bruise the head of the Serpent and his Seed the wicked, to their utter destruction.

(5) Nothing in the Law of God can dash the Sureness of this Covenant. For, 1. This Covenant was confirmed and established to Abraham in Christ, (and thereby the Earthly Canaan, and heavenly Inheritance,) 400 and 30 years before the Law was given: therefore the Law cannot disannul it, that it should make the promise of God of none effect. 2. The Law is not against God's Covenant: therefore it cannot prejudice the Sureness thereof at all. Is the Law then against the Promises of God? God forbid. Why? Partly, because the Law was not given on Mount Sinai to afford life and Justification by it, but rather to Seal up Condemnation, by convincing all of sin, that despairing in themselves they might go to Christ for life. Partly, because the Law was given to the Jews, to be their Schoolmaster to bring them to Christ (the Moral Law by Convincing and correcting them for sin; The Ceremonial Law by directing them unto Christ, the remedy against sin,) that they might be justified by Faith, according to the tenor of this Covenant. So that the Law (as published on Sinai ) was given as a Covenant of Faith, not as a Covenant of works: as will further appear in the distinct handling of that particular administration of the Covenant; and therefore it tends to confirm, settle and establish the Covenant of faith, & not in the least degree to weaken it.

(6) Nothing in the Threatenings of God, can enfeeble or overthrow this Covenant. For, 1. If the Law itself cannot overthrow it▪ how should the Threatenings and curse of the Law do it, which are but denunciations of Penalties annexed to the Law. 2. Christ hath redeemed his Seed from the Curse of the Law, by becoming a Curse for them. Therefore the curse and threatenings of the Law can in no degree prejudice their state in this Covenant of Faith. 3. Of God's Threatning there is a double use; Condemnatory, and Cautionary. They are Condemnatory to them that lie under the penalty of the broken Covenant of works, who accept not God's Covenant of Faith and Christ therein: but to none else. They are only Cautionary to Christ's Seed who are in the Covenant of Faith with God, to prevent them from Sinning against God and his Covenant. Curses and Threatenings, as well as Blessings and Promises, are Additionals and appendixes to this Covenant. That phrase is observable, According to all the Curses of the Covenant. And therefore being Additionals annexed, they cannot weaken, but strengthen the Covenant. In God's Threatenings are (as of old in God's Cloud betwixt the Israelites and Egyptians ) a bright Side, and a dark side; The Honey and the Gall; The good and the evil. The Evil, the dark side of the Threatenings, viz. The Curse, the vengeance of God, the Destruction, the Damnation, &c. are intended for Godless, Christless, Covenantless persons. But the good, the bright side of the threatenings, 〈◊〉 ▪ as Incitements to an holy fear, Cautions against sin, Inducements unto duty and obedience, Indications of divine Truth and Justice, &c. are peculiarly intended to God's Covenant-people. Without Promises, we should basely despair: without Threatenings, we should proudly presume. Betwixt these two Milstones (as Luther well said) God's people are made sweet meal. God's Covenant, is his Act or Charter of Grace to his Church: God's Promises and Threats, are his Articles of Agreement, Proviso's and Cautions therein. God's Covenant is as the Garden of Eden: The Promises as the pleasant fruit-Trees, especially as the Tree of life; And the Threatenings as the Tree of the Knowledge of good and evil. Eden was for delight; The fruit▪trees for food; The Tree of life for Confirmation in Good; The Tree of knowledge for Caution against evil: So here proportionably, God's Covenant is for his people's spiritual delight; His Promises for her encouragement and establishment in all goodness and happiness; and his Threatenings for her Caution and preservation against Sin and Misery.

(7) Finally, Nothing in the Covenant itself can overthrow or shake the Sureness of it. ¹ Not the Foundation of it; For, That is not weak or movable, but strong and immovable; viz. God's mere Grace, and Christ's meritorious Death: and both according to God's Eternal and immutable Decree. ^2. Not the Parties to it; For, God on his part cannot lie, or suffer his Covenant-faithfulness to fail: And Christ with his Seed on their part, shall not fail, or deal falsely in God's Covenant. ^3. Not the Greatness of the blessings and Mercies Covenanted; For, What God hath promised, he is fully able to perform, and hath already performed them in all ages by-past, being able to do exceeding abundantly above all that we ask or think; for he can do all things. ^4. Nor, finally, the difficulty of the Conditions restipulated by Christ's Seed; For, Christ lives in them, acts in them, works all their works for them. And therefore they can do all things through Christ strengthening them.

Thus, Nothing in God; Nothing in Christ: Nothing in Christ's Seed; Nothing in the Enemies of Christ and his Seed; Nothing in the Law; Nothing in God's Threatenings; Nothing in God's Covenant itself, can be imagined, as a Corrumpent Cause, to dash or shake the Sureness of God's Covenant. Now therefore let all the children of the Covenant and Promises, fix their faith and confidence upon this Sure Covenant of God, as upon an impregnable rock; that thence they may extract strong Consolation in all times of need against all disconsolations whatsoever.

5. Finally, The Sureness of the Covenant may be further demonstrated from the durable and everlasting Nature of it. That must needs be Sure, which is everlasting. Now this Covenant is everlasting. But this Everlastingness of it makes a distinct Property, particularly to be considered.

V. Comfortable. The Covenant of Faith is a most Comfortable Covenant; it is an Exquisite Heart-reviving Cordial indeed to all the Faithful. For clearing of this Sweet Property, let us see; ^1. How it may appear, That it is Comfortable. ^2. To whom it is Comfortable. ^3. In what respect it is Comfortable.

1. That this Covenant of Faith is A Comfortable Covenant, may be evidenced divers ways. For, 1. The whole Scriptures are Comfortable. They are a rich shop or Cabinet of Cordials For, whatsoever things were written aforetime, were written for our learning, that we through patience and Comfort of the Scriptures might have hope. Consequently the Covenant of Faith, and the precious Promises thereof, being of all other the most eminent, sweet, and Evangelical part of Scripture, must needs be Comfortable. 2. God singularly intended his people's Comfort, in his making Covenant with them. For this very end, amongst others, he Revealed his Covenant: that he might advance their Comforts. Hence the Apostle saith of God's Covenant with Abraham; That he confirmed it by an Oath. That by two immutable things ( viz. his Covenant, and Oath, in which it was impossible for God to lie, we might have a strong Consolation. So then, God intended our Consolation, by his immutable Covenant and Promise: and he intended our strong Consolation, by his immutable Oath strengthening and Confirming his Covenant. Now if God intended our Comfort by this Covenant; doubtless he so fitted and framed the Covenant, that it might be Comfortable to us. For whatsoever means he ordains to any End, he makes them sufficient and effectual for attaining of such end. 3. God's people have actually supported and Comforted themselves by God's Covenant, against saddest objects and occasions of disconsolation▪ Thus, though David's house was not like the morning light when the Sun riseth without clouds, nor like tender grass springing out of the Earth by clear shining after rain; as is promised to him that rules over men justly in the fear of God; though his house was not clear without clouds of troubles and afflictions, nor did grow at present so prosperously and flourishingly: yet against this saddening discomfort, David stays his heart with the rich Cordial of God's Covenant. Although mine house be not so with God: yet he hath made with me an Everlasting Covenant, ordered in all things, and Sure; Therefore this is all my salvation, and all my delight, although he make it not to grow. (Thus we may render the Hebrew.) Thus also the Church of God▪ in extreme Calamities under cruel persecuting Enemies, yet comforteth and encourageth herself in her prayer to the Lord, by consideration of God's Covenant, (among other grounds of support,) saying; O deliver not the soul of thy Turtle-dove unto the multitude of the wicked, forget not the Congregation of thy poor forever. Have respect unto the Covenant, &c. When God's people therefore have been in deepest waters and roughest Seas of distress, they have been wont to catch hold of this Sure Rock of God's Covenant, and there to save and repose themselves.

2. To whom this Covenant of Faith is Comfortable, May thus be declared. 1. First we must distinguish of Persons. All persons may be considered, Either Unconverted, and in their mere carnal condition in the first Adam: Or, ^2. As in the way of Conversion under Conviction of their extreme Natural misery, without Christ; and of the all-sufficient supernatural remedy in Christ: which Conviction is effected in them by the Spirit of Christ. Or, ^3. As effectually Converted, and actually Called, from darkness to light, and from the power of Satan unto God. 2. Next we must distinguish of Comfort. ^1. There's a Carnal Comfort, which even hypocrites, formalists, & carnal persons may receive either from carnal Obiects, or from spiritual Objects carnally apprehended: but which vanisheth away. ² There's a Spiritual Comfort arising from spiritual grounds and objects spiritually apprehended. As from the Spirit of God: The light of God's Countenance lifted up upon us: Justification by Faith in Jesus Christ: The fear of the Lord, &c. which Comforts are the peculiar inheritance of God's people; Strangers shall not meddle with their joy. Now things may be said to be spiritually Comfortable two ways; viz. Potentially, and Actually. Potentially those Spiritual things are Comfortable, which have in themselves some Principle, Cause, Foundation, ground or matter of Comfort; whereby they are disposed and able to comfort, if applied. Thus Christ, the Scriptures, the Covenant, and Promises have in them much matter and ground of comfort, if apprehended and applied by Faith. Actually those spiritual things are Comfortable, which upon application do actually and effectually Comfort indeed. And this, Partly by Secret Supportment against despair and overwhelming disconsolations. Hereby the Heart is sufficiently, though obscurely, held up and staid from fainting and sinking. Partly by Sensible Refreshment; Hereby the heart being evidently enlarged, revived and cheered up against discomforts, even unto joy and delight, &c. Thus conceive of Comfort, and of things Comfortable. 3. Now these things premised, we may more clearly judge, Unto whom this Covenant of Faith is Comfortable.

Unto mere carnal unconverted Persons, The Covenant carnally apprehended, may be carnally comfortable: as the Gospel carnally tasted, may rejoice a carnal apprehension. To such also it is Potentially Comfortable, there being such ground and Matter of Comfort therein, as is able to Comfort any persons to whom it is or shall be effectually applied. But Actually, and in a true spiritual Sense, This Covenant is not comfortable, nor can be, to any mere Carnal man, so remaining. 2. Unto persons under Conviction and in the way of Conversion, This Covenant of Faith is Comfortable; Not only Potentially, as a ground and foundation of Comfort, possible; But in some sense Actually, by supporting them Secretly against despair, under the terrors of Conscience, horror of divine wrath, and dreadful curse of the Law, for Sin. For did not the Lord secretly sustain and bear up a poor soul under such spiritual agonies, by his Covenant in Christ: how quickly would he run, with Judas, into desperate extremities! ^3. Finally, Unto Persons effectually called and Converted, This Covenant is Comfortable, Not Carnally, But Spiritually: And that not only Potentially, as having in it rich Matter of Comfort: But also Actually, as being actually applied unto them for Comfort. In which regard, they are Sometimes secretly supported by it against sinking and fainting: Sometimes they are sensibly refreshed with evident peace, enlargement and joy. To these the Covenant is primarily and especially Comfortable. Hence the Apostle declaring God's willingness more abundantly to show the immutability of his Counsel in his Covenant, saith he, confirmed it by an Oath: That by two immutable things, in which it was impossible that God should lie, we might have a strong Consolation: and Doth also express to whom all this Comfort by the Covenant was intended, viz. To the heirs of Promise.—who have fled for refuge to lay hold upon the hope set before us. That is, to true Converts, and believers, who have fled by Faith to lay hold of the Promised inheritance, as well as Abraham. How eminent then is the Privilege of God's People Converted, or In Converting, beyond all carnal unconverted ones in the world, in that this Covenat of Faith is so singularly and peculiarly Comfortable unto them! They alone shall eat this hidden Manna: They alone shall drink this living water, and lick this refreshing Honey out of this Heavenly Rock.

3. How and in what respects the Covenant is Comfortable. This Covenant of Faith is Comfortable to the Faithful heirs of Promise, 1. Originally. 2. Divinely. 3. Comprehensively. 4. Strongly. 5. Gradually. 6. Suitably. 7. Continually.

(1) Originally Comfortable. The Covenant of Faith was the First Dawning of Comfort, and Original discovery thereof, to lapsed man after the Fall. After Adam (and we all in him) had broke the Covenant of works: nothing but despair, Divine wrath, and Death, could be represented unto him: till this Covenant of Faith, in Christ the Seed of the woman, was revealed. This was the first peering of the Morning and day of Salvation. This was God's first Overture of Peace to poor Sinners. This was the first opening of A door of hope to hopeless Creatures. And all discoveries of Comfort from God do originally flow from this Primary and most Ancient Discovery. God's mere Grace and eternal Decree in Christ are the very First Original of all our Comfort: but God's Covenant of Faith in Christ, is the very First & original Discovery of all our comfort. And that which is Firist in any Kind, is excellent. Our comfort, if we look at the Antiquity of its publication, is as Ancient as Paradise.

(2) Divinely Comfortable. The Covenant of Faith, and all the Comfortableness thereof, is wholly and only from God in Jesus Christ. The Author of it, is God himself. The federate Parties are Divine; viz. God and Christ with his Seed. The foundation of it Divine: viz. God's mere Grace. The Benefits and Matters promised to Christ's Seed therein, Divine; Recovery from Sin and Death to righteousness and everlasting life by Christ, That the Lord may be our God and we his people. The Condition required of and restipulated by Christ's Seed, Divine; viz Faith, which is not of ourselves, but is the gift of God: and Evangelical obedience, whereunto we are created in Christ. All these are Divine: and all these are most Comfortable; therefore they are Divinely comfortable. Now The Covenant's Comfortableness being merely Divine, and not Human: Consequently, The Comforts of the Covenant are Cordial indeed, Transcendent, and Permanent. 1. Cordial indeed. Not formally and in show, but really and effectually Comfortable. Man's comforts may sound in the ear, but never reach the heart: but God's Covenant-Consolations reach to the very heart and soul to strengthen and revive them. Hence God's speaking Comfortably, is in the Hebrew phrase styled speaking to the Heart. God alone (who hath all hearts in his hand, and made the heart.) knows the Hearts bitterness and dejections: and he alone can appropriate to the heart effectual refreshments. 2. Transcendent. Human and Creature-Comforts may be small: but the Divine Covenant-Comforts are not small, but great and transcendent. They f •… r surpass all Created discomforts. If discomforts of God's Covenant-people abound: God's Covenant-Consolations in Christ do abound and superabound. The Occasions of our discomforts are finite, the Foundation of our Comforts is infinite, even the God of 〈◊〉 Consolation, who can create and command all kinds and all Degrees of Consolation for his people. This is most sweet. 3. Permanent and Continuing: Mans Comforts are ofttimes but a flash, quickly vanishing and leaving the heart sadder and more disconsolate; as a flash of lightning gone in a moment, and leaving the night darker: but God's Comforts are fixed, lasting and everlasting Comforts; they minister Matter of everlasting joy and continual rejoicing.

(3) Comprehensively Comfortable. The Covenant of Faith doth (if we considered) comprehend all the Scripture-Consolations in it, which have been propounded to mankind since Adam's Fall. For, 1. The Matter of all Scripture-Comforts, is Christ with all his Benefits. All Scripture-Consolations are centred in Christ, as the Common meeting place. What is there in Scripture any way comfortable indeed, but as it tends to Christ, leads to the enjoyment of Christ in some regard or other? Now Christ and all his benefits are Comprized in this Covenant: Consequently all his Comforts. 2. The Instrumental Mean, whereby all Scripture-Comforts in Christ are tendered, is the Promises, which are all yea and Amen in Christ. Now these Promises are all of them as so many branches, Clauses or Articles of the Covenant. Whatsoever Comfort there is in the Promises, it is Consequently in the Covenant itself. 3. The Instrumental Mean whereby all Scripture-Comforts in Christ and the Promises are actually and effectually applied, is peculiarly Faith. Now Faith is the Condition of this Covenant: whatsoever Comfortableness therefore is in Faith, is also comprehended in this Covenant. Hence we may say of this Covenant of Faith, that it is God's great Magazein and Rich Treasury of Comforts: God's General Receptacle and Store-house of Heavenly Refreshment, of Spiritual Support. No kind or sort of Comfort for any disconsolate Condition whatsoever, but may be hence extracted.

(4) Strongly and Prevailingly Comfortable. Human Comforts are but weak and feeble, discomforts oftentimes prevailing over them, and leaving the heart fainting, sinking, despairing. But God's Covenant-Comforts are strong and prevailing Comforts. Stronger then all their Discomforts whatsoever, and prevailing finally over them. To this effect it is said, That God confirmed his Covenant, &c. to the heirs of promise by an Oath. That by two immutable things in which it was impossible for God to lie, we might have ( 〈 in non-Latin alphabet 〉 ) a strong Consolation or, a Potent, a mighty Consolation. It is opposed to that which is invalid, infirm. So then, God most strongly Confirmed his Covenant, that his federate people might have strong Consolation from his Covenant.

(5) Gradually Comfortable. The Covenant of Faith was revealed by degrees, the Following Administrations (as hath been already shown) being still more Compleat and excellent then the foregoing. Proportionably the Covenant (though comfortable in every Administration, yet) is still more and more Comfortable in the Succeeding then in the foregoing Dispensations: and in the last Administration, viz. The New Covenant, most comfortable of all. Christ hath kept the good wine until now: His best Consolations, till this last Administration of the Covenant. Christ actually exhibited, being far more Comfortable, then Christ merely Promised.

(6) Suitably, sufficiently & Compleatly Comfortable. Christ's Elect seed, whether Converted already, or in the way of Converting to Christ, can have no Cause of discomfort and trouble possibly incident unto them, against which they may not furnish themselves with pregnant, suitable & sufficient Consolations from this Covenant of Faith. For,

1. How comfortable is this Covenant against Sin, and all Self-unworthiness! Herein God Covenanteth thus; I will be merciful to their unrighteousnesses, and their sins and their transgressions I will not remember anymore. What an admirable Cordial is this to poor bruised and heavy-laden Souls, pressed down to the Earth, yea even to the gates of Hell, with the sense of self-sinfulness and self-vileness? These words may even lift up their spirits to Heaven, in hope and Consolation. For, 1. Here's the Object of discomfort fully expressed, and that in three words, and all in the plural number: unrighteousnesses, Sins, Transgressions. To intimate to us, That God hath mercy and pardon enough for all his Covenant-people's Sins, of what kind soever: Original, Actual: against piety, equity, or Sobriety, &c: of what degrees or aggravations soever, whether against Mercies, judgments, means of grace, &c: and by what names or titles soever they be styled and known. Why else doth the Lord here use such an heap of words? 2. Here's God's Act of grace for his people's Consolaton, against the former discomfort, most satisfactorily promised in two phrases; ( ¹ ) He will be merciful to their unrighteousnesses. God's mercy is infinite, their unrighteousnesses finite: therefore his Mercies shall utterly swallow up all their sinful miseries. ( ² ) He will not remember their sins and transgressions anymore. He will not only forgive, but forget. He will cross his Debt-book, that they shall never be questioned or called to an account for them. He will pass an Eternal Act of Oblivion upon them. Their sins shall be utterly buried in Oblivion, as if they had never been. Oh sweet refreshment! Then, their sins may be in them: but shall not be imputed to them. Their transgressions may burden them, but shall not sink them: may press them, but shall not oppress them: may exercise them, shall not execute them: may grieve and afflict them a while, but shall not condemn them or separate them at all from God in this or the world to come.

2. How Comfortable is this Covenant against all spiritual Enemies, The flesh, the world and the Devil, and their Temptations! These may oppose, tempt, and trouble God's people, yet shall not prevail over God's people, but rather God's people over them, according to the intimation of this Covenant. 1. Over the flesh and sin; Partly, in that God will be merciful to their unrighteousnesses, and their sins and transgressions he will not remember anymore. Partly in that God will write his Law in their minds, and put his fear in their hearts, that they shall not depart away from him. If God then will not remember their sins anymore: Here's their justification from sin, so that they shall not be condemned for it. If God will plant his laws and fear in them that they shall not depart from him: Here's their Sanctification against sin, so that sin shall never separate them from God. In both here's their victory over Sin. 2. Over the world and the things of the world: Partly, in that Christ their Covenant-Mediator hath already overcome the world for them. In the world ye shall have tribulation; but, be of good cheer, I have overcome the world▪ Partly, in that our Covenant-Faith, is the victory that overcometh the world. Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our Faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? 3. Over the devil and Satan this Covenant assures us also of victory, in that it Promiseth, ( ¹ ) That the Seed of the woman ( viz. Christ and his Elect) shall bruise the head of the Serpent. And in the Serpents head chiefly is his poison, policy and greatest mischief seated. ( ² ) That God's Covenant-people shall have God's fear put into their hearts, so as they shall not depart away from God. Consequently no power or devices of Satan shall ever be able to separate them from the love of God in Jesus Christ their Lord, in which regard they are more then Conquerors. ( ³ ) That God will be to them a God: and they shall be to him a people. And if God be theirs, if God be for them, what can prevailingly be against them? How comfortable these things! what though we have many Enemies, in and for Christ? we have more and stronger Consolations in God's Covenant through Christ.

3. How Comfortable is this Covenant against Divine wrath! God's wrath is most terrible and intolerable to sinful dust and ashes. In his favor is life, Consequently in his frown is Death. Who may stand before him when he is angry? He but looketh on the Earth and it trembleth: He but toucheth the hills, and they smoke. Hereupon God's people, above all things, Supplicate for his favor; Many say, who will show us good? LORD lift thou up the light of thy Countenance upon us: and deprecate his wrath, O LORD rebuke me not in thine anger, neither chasten me in thine hot displeasure. Now this Covenant doth sweetly secure and comfort us against divine wrath for sin; 1. By assuring us that the Matter, or Procuring Cause of God's wrath, viz. our sins, shall be totally and finally removed out of his sight and memory. Consequently his wrath shall be removed with our sins. 2. By certifying us, That, though God for our iniquities, and failings (arising from the relics of sin in us) chasten us with stripes and visit us with a rod: yet his lovingkindness he will not utterly take from us, nor suffer his faithfulness to fail. Now if God's faithfulness and loving-kindness shall not fail us; God's wrath shall not condemn us. 3. By telling us, That The Lord will be our God, and we shall be his people. Now by this blis-full Covenant-Relation betwixt God and us, God's revenging wrath is removed from us for evermore.

4. How Comfortable is this Covenant against all Terrors of Conscience! when Conscience is once throughy awakened with clear apprehensions of Sin, the Curse, and wrath of God for sin; oh how furiously doth it sting, gnaw, and tear the very soul in pieces! How restless, how perplexed, how despairing, how dangerous is such a man's Condition! The Spirit of a man will sustain his infirmity: but a wounded Spirit who can bear? Yet in this Covenant are excellent Antidotes against all these troubles and terrors of Conscience. For, 1. Herein God promiseth (as hath been shown) Recovery from the state of sin and death, to a state of righteousness and eternal life: and this by Christ, through Faith. Therefore here is Justification and pardon of sin promised: Free justification through faith without merit: and full justification by Jesus Christ, God as well as man. And will not this calm the most perplexed and wounded Conscience? Being justified by faith we have peace with God through Jesus Christ our Lord. So that we not only joy in hope of the glory of God: but also we glory in Tribulation. Therefore come unto this Covenant, and therein ( ^z ) unto Christ by Faith all ye that labor and are heavy laden, and he will give you rest. Take his yoke upon you,—and you shall find rest to your Souls. Christ that by a word made such a perfect calm in the tempestuous Sea, can as easily by a word make a perfect calm in a troubled conscience. 2. Herein God Covenanteth to be Our God, and that we shall be his people. So that our main and principal happiness is safe and secure. Here's matter of Triumph, against all Terror and trouble of Spirit whatsoever.

5. How Comfortable is this Covenant against the wages of Sin, Death that King of terrors: and all the Harbingers of death, afflictions, weaknesses, pains, diseases, &c! For, 1. This Covenant of Faith is a direct and plenary remedy against the breach of the Covenant of works, and the penalty of that Breach, Death. According to this Covenant of works man brought death upon himself by his own disobedience: According to this Covenant of Faith God restores •… apsed Man from sin to righteousness, from Death to life, by the Obedience of his Surety and Mediator Jesus Christ. 2. This Covenant leads us to Christ, and to a State of Salvation in him: Consequently, i •… once we be in Christ, there's no condemnation to us. 3. This Covenant, embraced by Faith, makes God ours, and Jesus Christ ours. Now if God and Jesus Christ be once ours, all things are ours for our Good. Poverty as well as Riches; Wants as well as Fulness: Sickness as well as Health: Weakness as well as Strength: Pains as well as Ease: Death as well as Life. The worst of these are ours, for our benefit as well as the best of these. Death and its Harbingers are in their kind through Christ advantageous, amicable and gainful to us, as well as life and its refreshments. All are yours,—whether the world, or life, or Death, or things present, or things to come: all are yours: And ye are Christ's, and Christ is God's. ( ¹ ) By Death's Harbingers, Necessities, distresses, afflictions, &c. God's people are Hambled, that they wax not proud: Proved and tried that they be not dross, but pure gold: Purged and refined from their sins and iniquities: Improved and advantaged in their Graces and Spiritual Growth; as the body by a growing Ague, or as the grass by an April shower: Experimentally acquainted with God and his ways in Christ, more then ever: Reduced from disobedient wanderings out of Christ's paths: Incited to more diligent and vigilant Obedience; conformed unto Jesus Christ their elder Brother: Assured more and more of their filial Relation to God, and of God's paternal faithfulness to them; And in a word, hereby they are wrought, fitted and prepared for eternal glory. Our souls are apt to canker and grow rusty by sin: afflictions are God's sharp files that rub off our rust. The strings of a musical instrument, when struck, make the sweetest melody: so the strokes of afflictions make our souls spiritually melodious. Io. Bradford, 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 Pasture, yea then of any pleasure that ever I had▪ For in it I find my most sweet good God always. Ignatius professed when he began to be a sufferer, he began to be a disciple of Christ indeed. ( ² ) By Death itself, God's people Are ▪ Delivered from all their sins, sorrows, miseries and enemies; as Israel once by the Red Sea from the Egyptians, or as Jonah once from the Sea, waves and storms, by being swallowed up in the fishes belly. Are laid to sleep in the bed of the Grave perfumed by Christ's own body. And Are let out of an earthly tabernacle into the House not made with hands eternal in the Heavens. It were ill with Christians if they might not die, and so go home to their heavenly Father. Oh blessed Covenant that can thus turn poisons into medicines; and worst of evils for sin, unto Good for the Sinner!

6. How Comfortable is this Covenant in respect of all our Graces! 1. Are we troubled about the Truth of Grace? By this Covenant we may resolve ourselves. Covenant-Grace, is true Grace. Now, Covenant-Grace, ( ¹ ) Illuminates the darkest mind in the weakest Christian so as savingly to know the Lord, and Principles of Godliness. And they shall no more teach every man his neighbor, and every man his brother, saying, Know the LORD: For they shall all know me, from the greatest of them unto the least of them, saith the LORD. ( ² ) Mollifies the hardest heart; so as to transform and turn a heart of stone into an heart of flesh. ( ³ ) Renews the very frame of heart and spirit, that they become New Creatures. A new heart also will I give you, and a New Spirit will I put within you. ( ⁴ ) Conforms the Mind and heart sweetly to the Laws of God. I will put my Laws into their mind, and write them in their hearts. So, there shall be a Law within them, answerable and conform to the Law without them. ( ⁵ ) Purifies and cleanses them both from guilt and filth of their iniquities. ( ⁶ ) Prevails victoriously over the Old Serpent and all his subtleties: bruising his Head. ( ⁷ ) Finally, Covenant-Grace makes us effectually and wholly the People of God. And I will be their God, and they shall be my people. If we be furnished with such Grace as this: then we may be of good Comfort, for we have true Covenant-Grace. 2. Are we obstructed in the Actings of Grace, that they are low, dull, feeble, &c. in their operations: and this discourageth us? Behold this Covenant comforts against all such obstructions and discouragements. Partly, Promising That God will put his spirit within us, and cause us to walk in his statutes, and keep his judgments and do them. This is very comfortable. Partly Alluring our Graces, especially our Faith, Hope and Love, to act towards God and Jesus Christ with all vivacity and alacrity, who offer themselves in this Covenant of Faith, to do so much for us and to be wholly ours for evermore. What greater and quickening Motives could be laid before us? 3. Are we perplexed at defects and weaknesses of Grace? Herein this Covenant relieves and comforts us. For, according to this Covenant, ( ¹ ) We have God's spirit put within us. This is clearly Covenanted. Now God's Spirit, being the spirit of Grace, supplies them, in whom he is, with all kinds and degrees of grace necessary unto Salvation, and helps their infirmities, Rom. 8. 26. (2) Be our Graces never so weak and feeble, yet they are sufficient to make us God's people, both for present, and forever. Though weak, yet are they so strong as to bring us at last unto glory. 4. Finally, Are we afraid of Decays of Grace, that our graces will at last wither, and we fall away? Have we such a Covenant as this: and shall we be afraid of Apostasi? Consider, ( ¹ ) This Covenant is an everlasting Covenant. Therefore the Grace of this Covenant, must needs be everlasting Grace. ( ² ) This Covenant is most sure and faithful: nothing shall overthrow it. Therefore Grace begun in us according to this Covenant, cannot fail. ( ³ ) God in this Covenant expressly promiseth; 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. God will not turn from them: they shall not depart from God. Oh how sweet and cordial are these Comforts!

7. How Comfortable is this Covenant in regard of Prayer and all Christian duties! For, 1. This Covenant notably encourageth unto Prayer, and to all Duties of Christian Obedience, by the many Promises of Divine Aud •… ence and acceptance, comprised in the Covenant. Hereupon God's people in former ages have so encouraged themselves to Prayer, and in Prayer by God's Covenant and Promises. As, The Church, in great affliction. Jacob in great fear of Esau▪ David upon God's renewing Covenant with him. King Jehoshaphat, in extreme danger of his enemies. The Levites, in their solemn day of Humiliation for the sins of the people, &c. In like sort all God's people in all succeeding ages may encourage themselves both unto Prayer and in Praying, by the Covenant and the Promises thereof. As Aaron and Hur held up the hands of Moses praying, so the Covenant and Promises hold up the hands of Faith and fervency in Christians praying. And in like sort God's Covenant and Promises encourage unto all Christian duties. Hence God's Covenant and Promises, and the performance thereof to Israel most punctually, are remembered and storied, that (from Consideration thereof) God's people might observe his Statutes, and keep his Laws. 2. This Covenant singularly supporteth and comforteth God people against all their failings and infirmities discovered in Prayer or in any other Christian observance: And this divers ways, As ¹ Partly, By declaring upon what terms and considerations we are now to perform all Christian duties, Prayer, &c. Not as Matters Antecedent to our Justification and acceptation with God, (as once Personal obedience was required under the Covenant of works;) but as Matters Subsequent to, and following upon our Justification and acceptation with God in Christ. Not as Causes of Justification, but as fruits and effects of Justifying Faith, as James implieth. Not as matters of righteousness before God: but as Matters of true thankfulness unto God for his righteousness bestowed upon us. As Luther said excellently. The weak are to be instructed how good works do not justify: How they ought to be done, How not to be done. They ought to be done, not as the Cause, but as the fruits of righteousness. And, when we are made righteous, we ought to do them: but not contrariwise, to the end that when we are unrighteous, we may be made righteous. The Tree maketh the apple, but not the apple the Tree. Thus this Covenant, though it require Faith as the Instrumental Cause of our Justification before God, yet it requires worthy walking in all Christian duties as fruits and effects of a justified state, and as testifications of love and gratitude to God for the same. Now this is Comfortable, that our Christian duties are not the Cause or Matter of our righteousness before God; for then our failings therein would condemn us: But are fruits of a justified State. Therefore God accepting the integrity of them covers their infirmities. ^2. Partly, By discovering to them, That seeing God when he brings them first into Covenant with himself is merciful to their unrighteousnesses, and will remember their sins and transgressions no more, which they committed in their carnal state: much more he will be merciful to all the infirmities, failings and weaknesses of their Christian duties, and to all the relics of sin in them, and will remember them no more, whereof they become guilty in their Covenant-State. If God remit the Ten thousand Talents; will he not much more forgive th •… hundred pence? How Comfortable are these Considerations! God's people according to this Covenant are not justified for their Christian duties: nor shall they be condemned for their failings and infirmities in their Christian duties. But their infirmities being covered, their Evangelical integrity in all their duties and services shall be accepted.

8. Finally, How Comfortable is this Covenant against all Difficulties or Impediments that may arise, and all Objections that may possibly be made, contrary to the Salvation or happiness of all God's Covenant-people! This Covenant removes all Impediments, facilitates all difficulties, and answers all objections, that may stand in the way, or discourage them. ^1. Is it guilt of Sin? God will be merciful to their unrighteousnesses, and will never remember their Sins or transgressions anymore. ^2. Is it inherent filth and power of Sin? God will sprinkle clean water upon them, and they shall be clean: from all their filthiness, and from all their idols will be cleanse them. A New heart also will he give them, and a New spirit will he put within them. ^3. Is it hardness and impenitency of heart? God will take away the sto •… y heart out of their flesh, and will give them an heart of flesh.—The •… shall they remember their own evil ways, and their doings that were not good; and shall loath themselves in their own fight, for their iniquities, and for their abominations. ⁴ ▪ Is it divine wrath, and the extreme distance betwixt God and them? God's wrath is passed away from them, Christ according to this Covenant having fully satisfied divine justice in their behalf: and they are by Covenant become a people near unto God; He being their God, and they his people. ^5. Is it the Curse and Condemnation of the Law? Christ hath redeemed them (according to this Covenant) from the Curse of the Law, being made a Curse for them. So that Now there is no Condemnation to them that are in Christ Jesus. ⁶ Is it infirmity or weakness of Graces or Duties? Be their graces never so infirm, yet shall they persevere to the end: God having Covenanted, To give one heart and one way, that they may fear him forever. (Heb. All days. ) And, To put his fear in their hearts, that they shall not depart from him. Their weakest Graces then, shall be so strong as to last forever, as to keep them close to God forever. And Consequently they shall be stronger then all their sins and spiritual Enemies. As for infirmities in their Duties, God hath promised to relieve them by his Spirit; I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgments and do them. And according to this Covenant of Faith, As their Perfections in duties cannot justify them: so their Imperfections in duties shall not condemn them. For, God will be merciful to their unrighteousnesses. In a word, God undertakes for both sides: For them, and for himself. He will be their God, and they shall be his people. ^7. Finally, Is it Death, the Devil, or anything, that can hinder the happiness of God's Covenant-people? Nothing at all shall do it. Neither Death; For, this Covenant removes them from Death to life. Nor Devil; For, this Covenant assures the old Serpents head shall be bruised by the Seed of the woman. Nor anything; For; if God be thus for them; who, or what shall prevailingly be against them?—who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that Condemneth? Come hither ye children of God's Covenant, and Heirs of Promise: and Comfort one another with these words.

VI Everlasting. God's Covenant of Faith is not only long lasting, but Everlasting. This the last Property of this Covenant, which I shall here open: and that briefly, showing, 1. That this Covenant is Everlasting. 2. How, and in what sense it is Everlasting.

1. That this Covenant is everlasting, is clear; 1. From God's Denomination, who hath often styled it, An Everlasting Covenant. In the Old Testament he frequently calls it, in Heb. 〈 in non-Latin alphabet 〉 Berith 〈◊〉 ; A Covenant of Eternity. In the New Testament he calls it in Greek 〈 in non-Latin alphabet 〉 , Diatheke Aionios▪ The Eternal Covenant, or, The Everlasting Covenant. 2. From the Confession of such as be in Covenant with God, acknowledging God's Covenant to be Everlasting, As, The Covenant with Israel touching Canaan was an Everlasting Covenant. And David said of this Covenant renewed with him; Although mine house be not so with God, yet he hath made with me an Everlasting Covenant. 3. From the Nature of the Covenant itself, as formerly opened and confirmed, it is clear The Covenant of Faith must needs be Everlasting, whether we take notice of the Order, Sureness, Matter, or Mediator of it. ^1. The Order of it, is last, The Covenant of works in innocence was First. That being wholly overthrown by the Fall, The Covenant of Faith succeeds and comes in place thereof, as a Remedy: offering Jesus Christ as a public Surety for all God's elect, Passively To satisfy divine justice offended to the full, by his suffering the Curse and Penalty of the broken Covenant for them; and Actively to fulfil all righteousness in his own person completely which the Covenant of works required. The Covenant of Faith, and therein Christ, being despised; No other Covenant takes place, by way of Remedy: But certain perdition follows. This Covenant therefore is everlasting. ² The Sureness of this Covenant is such, that (as hath been abundantly cleared,) nothing can possibly overthrow it. Now that must needs be everlasting, which nothing can overthrow. The Covenant of works was not Everlasting, because it was not sure, it was quickly overthrown by Adams disobedience. ^3. The Matter of this Covenant is Everlasting; viz. Righteousness and Everlasting life Covenanted on God's part: and an Everlasting Covenant-Relation stablished betwixt God and his Covenant-people. I will not remember their sins and transgressions anymore.—I will be to them a God, and they shall be to me a people. How long? For ever. No time is limited. Now the Matter Covenanted being Everlasting; the Covenant is so also. ⁴ Finally, The Mediator of the Covenant is everlasting; viz, Jesus Christ yesterday, and today, and forever the same. His Person is Eternal▪ His Office Everlasting: Consequently the Covenant whereof he is Mediator, is everlasting.

2. How, and in what sense this Covenant is Everlasting: For clearing of this, consider, A Thing is said to be Eternal or Everlasting three ways. viz. 1. Most properly, perfectly and absolutely a thing is everlasting, which never had beginning; Never Succession of former or latter, or any change; and never shall have end. This (as the Schoolmen phrase it,) is, aeternum & a parte ante, & a parte post: in quo nec est prius, nec posterius, &c. viz. Eternal both in respect of the part before, and the part after: wherein is neither former nor latter, but all at once. This in the Hebrew phrase is styled, 〈 in non-Latin alphabet 〉 Hhholam va-hhhed; Ever and Yet, from 〈 in non-Latin alphabet 〉 Hhholam, latuit; which signifies To lie hid; Because the beginning and End of that which is Eternal is hid, past finding out: and in that which is properly Eternal, we can never come to a Period. There is still 〈 in non-Latin alphabet 〉 Hhhed; a yet: something further and further then we can comprehend. In Greek it is called, 〈 in non-Latin alphabet 〉 , as it were, 〈 in non-Latin alphabet 〉 , Always existing; for, that which is properly eternal is always existing, still the same. In this Sense God, and he alone is eternal or Everlasting: being absolutely incapable of beginning, succession or end. 2. Improperly, A thing is styled Everlasting or Eternal, which (though it had a beginning; yet) never shall have end. In this Sense, Hels torment is called Everlasting punishment: Heavens happiness is called life Eternal; for these shall once begin, but never End. 3. Most improperly, A thing is sometimes counted Everlasting or Eternal, which is only Diuturnal, or Long-lasting; which both had a beginning, and shall have an End. Thus God Covenanted to give Phineahs and his seed, An everlasting Priesthood: and yet his Priesthood had its beginning and End, as all other Ceremonies and Types. Thus God promised Canaan, &c. for an Everlasting possesson to Jacob's Seed: and yet as they began, so they ceased to possess that Land.

God's Covenant also may be Considered, 1. According to the Substance of it, As tendering unto Sinners Righteousness and eternal life by Jesus Christ through Faith, The Lord becoming their God and they his people. 2. According to the Circumstances of it, or its Manner of Administration, with was in one sort before Moses, in another sort under and after Moses till Christ, and in another sort after Christ, as hath been abundantly declared.

Now these things premised, it is easy to Resolve how the Covenant of Faith is Everlasting. 1. It is not Everlasting either for Circumstance, or substance, absolutely, perfectly and most properly. For that is God's sole Prerogative. 2. It is everlasting according to the Substance of it, Improperly. That is, Though it had a beginning presently after Adams Fall, yet it shall never have an End: but God's Covenant-people shall be his people and he their God both in this and the world to come. 3. It is everlasting according to the Circumstance or manner of Administration, most improperly: having both beginning and End. That is, being Longlasting. So, the Mosaical Administration continued till Christ. The Evangelical Administration shall continue from Christ to the end of the world. Then all Administrations shall cease, and be swallowed up in immediate vision and full fruition of God in Christ blessed for evermore.

Thus The Covenant of Faith is Everlasting, that is, without End, for the Substance of it. Consequently, 1. It is most firm, faithful and Sure. That is Sure, which is Everlasting. 2. All the federates or Covenant-people of God shall Persevere to the End, and never Apostatize. They may fall: yet not totally, nor finally fall away▪ Nothing shall separate them from God's love in Christ, whilst the Everlasting Covenant keeps them still in God's everlasting Arms. 3. This Covenant of Faith is God, Last Covenant, after which no succeeding Covenant is to be expected. What can succeed that which hath no end? The Covenant of Faith succeeded the First Covenant, the Covenant of works: and tendered a Remedy against that Covenant-breach. But if this Remedy, this Covenant of Faith, be not accepted but despised, where shall such despises appear?

COROLLARY VIII.

VIII. HEnce, Finally, The Concord and Discord: The Agreement and Difference betwixt the Covenant of Works, and the Covenant of Faith, is notably conspicuous from the Nature of the Covenant of Faith thus unfolded in the General. If the Natures of the Covenant of Works, and of the Covenant of Faith, formerly described, be duly weighed, it will evidently appear, that in some few thing they Agree, but in many things they Disagree.

As a Ground for opening of this Agreement and Difference betwixt these two Covenants, those words of the Apostle are Considerable.— Where is boasting then? It is excluded. By what Law? Of works? Nay: But by the Law of Faith. In this accurate Epistle, the Apostle, Treating of our Justification before God, Having showed at large That neither Jew nor Gentile can be justified by the works of the Law, chap. 1. verse 17. to chap. 3. ver. 21. He Proves that both Jew and Gentile are justified of mere Grace by Faith alone in Jesus Christ. 1. Because God hath without the Law revealed another way of justifying Sinners, viz. by remitting their sins freely through Faith in Christ's blood, chap. 3. 21. to 27. 2. Because Justification by Faith excludes all boasting from anything at all in the Sinner. ver. 27. Therefore (God intending to take all the glory of Sinners Justification to himself alone) all both Jews and Gentiles must be justified by faith only. God being one, and his way of justifying one also. verse 28, 29, 30. and yet this doth not make void, but establish the Law in Christ, ver. 31. 3. Because Abraham, the Father of the Faithful was justified by Faith only without the Works of the Law, and that in his uncircumcised state: consequently so must all his spiritual Seed be justified, chap. 4. throughout. Thus stands the Context. This 27 ^th verse then shows; ^1. That's God's way of justifying Sinners, which excludes all boasting from Sinners. And, ^2. Not the Law of Works, but The Law of Faith excludes such boasting. By, [ Law of Works ] understand, The doctrine of works; viz. That Doctrine which prescribes and requires Works as the Condition and Matter of our Justification. This is only The Covenant of Works. It is said, Works: not Work. Because it is not one, but all the Works of the Law for kind and degree perfectly and perpetually done in man's own person, that will justify according to the Covenant of Works. By [ Law of Faith ] understand the Doctrine of Faith; viz. That Doctrine which Prescribes Faith only as the Instrument and Condition of justifying. This is only The Covenant of Faith, The Gospel. Betwixt these two Laws, these two Covenants, this Text expresseth a Concord, and a Discord. A Concord, In that they are each of them styled a [ Law ]: A Discord, In that the one requires works, the other Faith, as the Condition: and in that Boasting, is excluded by the one, but not by the other. Whence it is clear, That as there is some Agreement, so there is some disagreement betwixt the Covenant of Faith and the Covenant of Works. Note, 1. Wherein they Agree. 2. Wherein they disagree. 3. Results from both.

I. The Agreement betwixt the Covenant of Works and Covenant of Faith consists chiefly in certain Generalities. viz. They agree in the General notion and Consideration.

1. Of their Efficient Cause, or Author. One and the self-same absolute, infinite and eternal God being the Prime Cause and Author both of the Covenant of Works, and of the Covenant of Faith. For none but God can create and institute a Covenant betwixt God and Man; which shall be Acceptable to God, and Advantagious to man.

2. Of their Impulsive, or Inward Moving Cause; viz. Divine Grace. Of mere Grace God pleased to admit Adam into Covenant with himself in Innocency: for the most perfect Creature having nothing but what he received from the Creator, can demerit nothing from the Creator. And of mere Grace God admitted Man into Covenant with himself after the Fall: Lapsed man being much more unable then man innocent to challenge anything from God by way of merit.

3. Of the Federates, or Parties Covenanting. To both these Covenants, God and Man are Parties. Not God and Angels: Not God and inferior Creatures▪ God then is a Party on the one hand: and Man on the other. Yea Man as in an Adam, as in a public person, is a Party to the Covenant of Faith, as well as to the Covenant of Works. As these are two Covenants: so there are two Adams and their respective Seeds▪ With these two Adams and their Seeds, God contracts in these two Covenants respectively: as hath been fotmerly cleared at large.

4. Of the Matters Covenanted and restipulated. In both these Covenants God Propounds a Law, and Promiseth Life to man upon some Condition. And man restipulateth in some sense Faith and Obedience to God. There is a Faith required in the Covenant of Works, as well as in the Covenant of Faith: And an obedience required and restipulated in the Covenant of Faith, as well as in the Covenant of Works, (though of a different nature) as after will appear.

5. Of the Form of the Covenants. The General Form of both these Covenants, is a mutual Agreement and reciprocal stipulation betwixt the Federates God and man.

6. Of the inward foundation or Principle of performance on both God's part, and Mans. On God's part the inward Principle (if we may so speak) inclining him to perform whatsoever he promised in both these Covenants, is his Truth and Fidelity. On Mans part the inward ground and Principle disposing and enabling him to keep and perform what he restipulateth to God in both these Covenants, is God's writing his Law and Covenant in his mind, and putting his Spirit and fear into his inward parts. In Adams heart the Law or Covenant of works was written, naturally: and enabled him to observe it. In every godly man's heart the Law or Covenant of Faith is written in his mind, and God's spirit and fear put into his heart, supernaturally: and enableth them to keep it. When this inscription fails, or is obliterated, proportionably the federal performance fa •… ls and is obstructed.

7. Finally, The Covenant of works and Faith do Agree in their General Scope and End▪ viz. God's manifestation of his excellent Glory to and in his Creature: and Man's Participation of true and eternal Happiness from and in his Creator God blessed for evermore. Amen.

Thus these two Covenants do well Agree in these General respects and Considerations. But all this Agreeement is very imperfect, remote, and at a great distance, being only Generical. The difference betwixt them on the other hand is more Perfect, immediate, and near at hand, being specifical.

II. The Disagreement, or Difference betwixt the Covenant of Works, and the Covenant of Faith, is manifold and very great. And it Consists not in General, but in precise Special respects and 〈◊〉 , As.

1. They differ in the special Consideration of their Efficient Cause, or Author. One and the same Faithful and everliving God was the Author of them both: but in different respects. He was Author of the Covenant of Works, As a loving well-pleased and bountiful Creator, dealing with his upright, perfect and spotless Creature: But he was Author of the Covenant of Faith, As a most gracious and merciful Redeemer in Christ, dealing with his Elect lapsed into sin and misery through Adams disobedience. So that God founded the Covenant of Works upon the integrity of Man's Creation: But he grounded the Covenant of Faith upon the Perfection of man's Redemption. Hence, the Covenant of Works is styled by some, A Covenant of Amity, or Friendship: because when it was made there was perfect Amity betwixt God and man. Contrariwise the Covenant of Faith is called a Covenant of Reconcilement, because when it was first made there was betwixt God and man extreme En •… ity, needing Reconcilement.

2. They differ in the Special notion of their Impulsive, or inward moving Cause. God's mere Grace was the sole inward Cause inclining him to make both these Covenants: but differently. God's Grace, as it is Grace of Benevolence, or of good-will towards his perfect and innocent Creatures, (yet deserving no good thing at all from their Creator, no more then the most curiously fashioned pot can deserve ought from the Potter,) I say, this Grace of good will moved God to make his Covenant of Works. But God's Grace, as it is Grace of Commiseration and of bowels of mercy, towards his sinful and miserable Creatures, deserving only all evil from their Creator, moved him to make the Covenant of Faith; As hath formerly been explained more at large. So that, though in some sense the Covenant of Works was of Grace: yet the Covenant of Faith is of Grace much more peculiarly and Eminently. Hence by way of Singular Eminency it is called The Covenant of Grace.

3. They differ in the Special Consideration of the Federates, or Parties Covenanting. True, God and man (yea Man as in an Adam, as in a public or universal Person) are Parties to both these Covenants: yet in far different sort. God as a well-pleased, benevolent and bountiful Creator: Man as a pure and upright Creature in the First Adam, were Parties to the Covenant of Works. On the other hand, God as a gracious, merciful and Compassionate Redeemer in Christ: Man as a polluted, wretched, undone Sinner, yet elected and respected in Christ Jesus the last Adam, are Federates or Parties to the Covenant of Faith.

4. They differ in the Special Notion of the Matters Covenanted in both these Covenants. For though, On God's part there be A Law imposed, and A Promise of everlasting life Propounded And On Mans part Faith and Obedience restipulated, In both these Covenants: yet these Matters are set forth herein with great difference.

(1) On God's Part, His Law and Promise, in the Covenant of Works and of Faith differ much. I. His Law or Command imposed in them, may be thus differenced and distinguished. 1. In that Covenant His Law is A Law of Works, requiring works, as the Condition and matter of man's justification: In this Covenant, His Law is A Law of Faith, requiring Faith in Christ, as the instrument and condition of justification. 2. In the Covenant of Works God's Law and Command is immediately laid upon Mans own Person only, in its utmost extent, exaction, rigor and Curse. But in the Covenant of Faith God's Law and Command is immediately laid upon Christ's person only in its utmost extent, rigor, and Curse; and in Christ upon his Covenant-seed with merciful lenity & Moderation, God accepting their upright respect to all his Commands and covering their infirmities. This makes Christ's yoke, an easy yoke: and his burden, a light burden. 3. The Law imposed in the Covenant of Works, was only Natural: but the Law of the Covenant of Faith is also Supernatural. II. God's Promise in these two Covenants is exceeding different also. For, 1. The Covenant of Works Promiseth Life, yea a blessed and everlasting life, yet only an Animate Life or Natural life on Earth in Paradise, so far as we can gather from Scripture: But the Covenant of Faith▪ promiseth not only an happy everlasting life, but a supernatural and Divine life, even a Noble Translation from Sin and Death to righteousness and eternal life, inchoate on Earth by Grace, consummate in Heaven by glory. 2. That Covenant promised everlasting life on Earth, as a Reward of justice: This Covenant promiseth eternal life in Heaven, as the reward of the riches of mercy and Free-grace. To him that worketh, is the reward not reckoned of grace but of debt: but to him that worketh not, but believeth on him that justifieth the •… ngodly, is the reward not reckoned of debt but of Grace. 3. That Covenant promiseth life Everlasting to perpetual and perfect Personal Obedience, but in case of failing though but in the least degree, leaves no place for Repentance or Remission of Sin. But This Covenant promiseth Eternal life to him that believeth; and withal free Remission of Sin to him that Repenteth, yea Repentance also to him that Sinneth. 4. Finally, That Covenant of works promised life upon Condition of perfect personal Obedience, but promised not a permanent ability for such obedience: But this Covenant of Faith, not only promiseth everlasting life unto believing, but also persevering Principles of Grace enabling them so to believe unto the end.

(2) On Mans part, Faith and Obedience restipulated in these two Covenants have their respective differences also. 1. Faith restipulated in the Covenant of Works, though it agree with Faith restipulated in the Covenant of Faith, in that ( ¹ ) Both of them are of God▪ ( ² ) Both of them tend to persuade man of God's love; ( ³ ) Both of them beget and breed in man love to God (as that learned Cameron hath well observed) yet it differs also from it, divers ways. Viz. 1▪ in the Manner of God's requiring it. Faith in the Covenant of works is required, not expressly, But only implicitly and by Consequence; because in innocence man had not the least cause to doubt or suspect God's love to him. But Faith in the Covenant of Faith is required expressly and directly; because after the Fall the Conscience of the Sinner terrified with the guilt of Sin, Death, and Divine wrath, cannot possibly be raised up to true hope and Comfort, but by God's free Promises embraced by Faith. 〈◊〉 2. In the foundation thereof. Faith restipulated in the Covenant of works, As it was bestowed of God ( per modum Naturae, as the Schools speak,) in a natural way: so it is grounded and leaneth upon the Title of perfect Nature. But the Faith of this Covenant of Faith, As it is from God, ( per modum gratiae supernaturalis, ) by way of supernatural Grace, so it is bottomed and leans upon Christ's supernatural righteousness and God's Promise in him. 3. In the fruit and effect thereof. The Faith of that Covenant, having but a changeable principle of Nature, produced in Adam only a changeabl •… righteousness, which was finally and totally lost: But the Faith of the Covenant of Faith, arising from an eternal and unchangeable principle, the Spirit of Grace; breedeth a righteousness like itself. eternal and unchangeable, which can never be lost finally and totally. II. Obedience restipulated in that Covenant, remarkably differs from Obedience in this. For, 1. Obedience in the Covenant of works, was to be performed to God only as Mans Creator and Preserver: But Obedience in the Covenant of Faith is to be performed to God not only as Mans Creator and Preserver, but also as Mans Restorer and Redeemer in Jesus Christ. 2. Obedience according to that Covenant was to be Perfect for kinds and degrees, perpetual for continuance without the least •… mission or intermission, and Personal, only performed by a man's own person, This Covenant admitting no Mediator, Sure •… y or Substitute at all▪ in point of Obedience or in case of failing therein. Obedience according to this Covenant, is to be accurately perfect and perpetual in Christ's person as the Sinners Mediator and Surety▪ and sincerely perfect, upright and Constant in the believers person in and through Christ. 3. This perfect, perpetual personal Obedience according to that Covenant was the very Condition of Adams justification, and the very Matter of his righteousness. But according to this Covenant Christ's perfect and perpetual Obedience Active and Passive in his own person, imputed by Faith, is the only Matter of Sinners righteousness, whereby he is freely and fully justified before God. The justified persons obedience is not at all the cause or matter of his righteousness, or the Condition of his justification before God: but rather the consequent Qualification of the person justified: the fr •… it and effect of justification: The real testification of justified persons thankfulness unto God: The Matter of their righteousness only before men: The Way to reigning, not the cause of reigning with Christ in Heaven. 4. Finally▪ According to that Covenant of works, the least failing in Obedience was punishable by death without all hope of mercy on God's part, or possibility of Repentance and satisfaction on man's part; But according to this Covenant the justified persons upright obedience is in Christ accepted, and all the imperfections, infirmities and failings thereof Covered of mere grace and mercy in Christ, through Faith and Repentance. Thus these two Covenants differ exceedingly in the Special and peculiar Consideration of the Matters Covenanted in them respectively, whether on God's pars or on Mans.

5. They differ in their Special Form or Manner. Viz. In their Form of Manifestation. For, 1. The Covenant of works was Promised and established both at once. The Covenant of Faith was Promised in the Old Testament a long time before it was established by the blood of Christ in the New Testament. And it was discovered, not wholly and entirely all at once, but gradually by steps and degrees according to the Churches Capacity. 2, The Covenant of works, The Law of God, was in some sort evident to the Light of Nature and to Natural Conscience, at least in respect of the outward acts of duty required, & gross acts of sin prohibited. For, even the Gentiles, who have not the Law, do by nature the things contained in the Law, being therein a Law unto themselves, which shows the work of the Law in some measure written in their hearts. But the Covenant of Faith is not at all evident in the least degree to a Natural Conscience by any light of Nature: but is merely and wholly discovered by Divine supernatural Revelation. All the men on Earth, all the Angels in Heaven, could not have devised or imagined such a way of justifying and saving of Sinners by Jesus Christ. Hence, though naturally we are very prone to seek for justification by works, and Duties, and with much ado are beaten off from this false way, because somewhat agreeable to Nature: yet we are hardly drawn to believe in Jesus Christ for justification; Believing being wholly above Nature, yea and against Nature. Therefore the least degree of true Faith is most highly to be valued, & is very Comfortable. II. In their Form, Sanction, or Establishment. The Covenant of Works was established by Command of Duty, A Threatning of death in Case of Disobedience, An Implicit Promise of life to contrary Obedience, and by two Sacramental Trees: yet all without a Mediator. Nor needed there any Mediator because Adam was perfect. But the Covenant of Faith together with all the Commands, Promises, Sacraments, &c. thereof are established in and with a Mediator Jesus Christ. III. In their Form of Administration. For, 1. The Covenant of works was Administred by a Natural Inscription of it in the heart. The Covenant of Faith by a Supernatural Inscription of it in the mind & heart. 2. That was Administred by Divine voice, without Scripture: This both by Divine voice and Scripture. 3. That was administered Conditionally, Promising life upon Condition of obedience: which Condition being performed, Adam should have had life as a due debt in some sense, and boasting would not have been then excluded. (Although Adam even in innocence could not in a strict sense have merited anything from God: he having all of God's mere bounty.) But this Covenant of Faith is administered more absolutely. That is, It promiseth not eternal life to any person for any Merit, work, worth, disposition or intention under any sense or Notion in him; but only to Faith accepting Jesus Christ. Otherwise Faith is required herein as a Condition: Nor is this Covenant so absolute as to exclude all Repentance, New obedience and walking worthy of God: which are herein required under other Notions.

6. They differ in their respective Properties and Perfections. For, 1. The Covenant of works was of Grace, yet that the Grace of Benevolence only to an understanding Creature: but the Covenant of Faith is of mere Grace, and that both the Grace of Benevolence, and the Grace of Merciful Commiserations; also to ill-deserving Sinners. 2. The Covenant of works was not Sure. For though God's Promise, in respect of himself was Sure and inviolable: yet in respect of Adam and his mutable principles, (he being not confirmed in good immutably,) it became mutable also, and was overthrown by his disobedience. But the Covenant of Faith is so immovably and inviolably Sure, that (as hath been shown) nothing shall be ever able to overthrow it. 3. The Covenant of works was Comfortable only to a pure and perfect Creature, and that only whilst he continued in that purity and perfection: otherwise in case of the least failing, it speaks nothing but death without mercy. But the Covenant of Faith is most Comfortable to an impure, imperfect Sinner, tendering to him a most pure, perfect and all-sufficient Savior,