fection of it in heaven. Every thing naturally tends to its perfection: So does grace and fpiritual life. Hence the primitive faints defired to be gone out of this world, and to go to heaven, that they might be perfectly freed from fin, and be made perfectly holy. 2 Cor. v. 2, 4. For in this we groan earnestly, defiring to be clothed upon with our boufe which is from heaven. For we that are in this tabernacle, do groan, being burdened, i. e. with fin and imperfection; not with afflictions and fufferings, for in them they could rejoice. They knew, that in heaven they fhould have no fin, or weak grace, to complain of; but that there they should be all glorious in holiness, not having spot, or wrinkle, or any fuch thing. And for this caufe, their fouls were full of breathings after that moft perfect ftate and place. Now, is it thus with us? Do we groan under our prefent finfulness; and therefore defire to be in heaven, that we may fully and for ever be rid of it? Do we mourn under the fenfe of the prefent imperfection of our fanctification; and long to be with Chrift in beaven, that it may be advanced to highest perfection? Is heaven a longed for place, because it is a place perfectly finlefs and holy? Would we be there, that we might never more fin against God; but that we might ferve him in the perfection of holinefs for ever? Is the moft holy life of heaven that which we wish for, and aspire after? If it be fo, it is a fign that the life of God is begun in us. None but those that are born from above, do long to be above, that they may arrive at the flature of perfec men in Christ Jesus.

To conclude then, if upon proving yourselves by the fe things, you have ground to hope that you are fpiritually alive, you may (as you are invited to do the next Lord'sday) come to the holy Table of the Lord with the comfort of hope, and the affurance of faith, that Chrift will there communicate further life to you, and at laft perfect it in eternal life. Calling in the help of the Spirit, let every man examine himself, and fo let him eat of that bread and drink of that cup.

XX

A VIEW of the new Covenant, in its Properties and Contents.

DISCOURSE V.

***

ISAI. LV. 3.

-- And I will make an everlasting Covenant with you, even the fure Mercies of David.

N the former part of this verfe, we had one Igreat encouragement to hear and obey the word of God. In this latter part of the verfe,

we have a further encouragement, to incline our ear and hear. And in the words we may observe these things.

1. The fubject matter of the encouragement, viz. The making a covenant. A covenant, in the general nature of it, is a mutual contract or agreement between two parties; each of which stands obliged to the performance of those articles, which he has contracted about. Thus in the first covenant, Adam was bound to obey, and God bound himself to give him life. Happiness was to be bestowed by God, and obedience was to be performed by man. Each party was to mind the performance of his own engagement. This firft covenant Adam broke: whereupon

L 2

God

God was graciously pleafed to make a new covenant, fuited to the cafe of finful man; which is ufually called the covenant of grace. This is the covenant meant here in our text, concerning which we may further hear in the fequel.

2. The excellent property of this covenant; 'tis an everlasting covenant. In this refpect, it is a better and more excellent covenant, than that made with Adam. Indeed, had Adam fulfilled the articles of the covenant, he should by vertue thereof have enjoyed everlafting life. But Adam being left to his own strength, and he being a mutable creature, hence the perpetuity of the ftanding of that covenant, was uncertain: Adam might break it, and did fo. But this covenant of grace fhall endure for ever, and shall never be broken on God's part, nor on the part of them that have really entered into it; as we may hereafter fhew. The ftability and perpetuity of this covenant is every way fecured.

3. The Parties covenanting, expreffed in the firft and fecond perfon: I, and You; God and thofe that hear him. Those that comply with his gracious calls and invitations, are the perfons with whom God makes this everlafting covenant. And who thefe are, we fhall alfo hereafter fhew.

4. The Contents of this covenant, or the bleffings contained and made over in it, viz. The fure mercies of David. By David here fome do understand king David, the fon of Jeffe, and the father of Solomon. And fo by the fure mercies of David, are meant thofe mercies which God promised to David; viz. that God would give unto David a fon, who fhould fave his people, and reign over them for ever.-Or, by David, we may here underftand JESUS CHRIST; of whom David was an eminent type, and who is called by the name of David in Hof. iii. 5. Afterward shall the children of Ifrael return, and feek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Taking the word David in this fenfe, then by the fure mercies

of

of David, may be understood thofe ftable and everlasting mercies which Jefus Chrift has purchased for and bestows on his people.-Both thefe fenfes of the words seem to center and agree in one and the fame thing. For the bleffings of that eternal kingdom of the Meffiah, promised to David, are alfo procured by Jefus Chrift, and by him difpenfed to his people. And therefore the apoftle might well alledge this place to prove the refurrection of Jefus Chrift. A&t. xiii. 34. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wife, I will give you the fure mercies of David. If Jefus Chrift had not rifen again from the dead and afcended up into heaven, there to reign as a king, and intercede with God as an high-prieft, he could not have conferred those mercies which he purchafed for his people, and which were promised to David. Hence we may obferve feveral things.

DOCT. I. The covenant of grace which God makes with men, is an everlasting covenant. Under two Propofitions this Doctrine may be spoken to.

PROP. 1. It pleases God to make a covenant of grace with men. All the tranfactions between God and man, ever were, and are, by way of covenant. Thus God

dealt with innocent man in the way of a covenant; requiring perfect obedience of him, and promifing life to him: fo that God and man ftood bound to each other by covenant. And ever fince the fall, God treats with man in the way of a covenant. So he did with fallen Adam, fo with Noah, with Abraham, David, and the people of Ifrael under the Old Teftament. And thus God deals with his church under the New Teftament. The great God binds himself to men, as well as binds them to himself. The obligation is mutual. Two things may here be enquired into.

1. What is God's making a covenant of grace with men ?

L 3

2. Why

2. Why does God treat with men in the way of a covenant?

Queft. 1. What is God's making a covenant of grace with men ?

Anfw. It is his gracious engaging through Jefus Christ the mediator, that be will be their God, and that they hall be bis people.

Three things may here be confidered for the opening this point.

1. The divine engagement itself.

2. The gracioufness of it.

3. The perfon through whom this engagement is fulfilled.

[1] The first thing to be confidered is the divine engagement itself, and that is, that God will be their God, and they shall be his people. Thus God fpeaks, Jer. xxxi. 33. This fhall be the covenant that I will make with the boufe of Ifrael, after thofe days,-I will be their Ged, and they fhall be my people.

Here are two things which God engages unto them.

1. That be will be their God. Thus faid God to Abraham, Gen. xvii. 7. I will establish my covenant_between me and thee-to be a God unto thee. This comprifes in it, all that we ftand in need of, all that we can defire, yea more, infinitely more, than we are able to conceive. When God engages himself to be our God, he makes over himself to us in all his infinite perfections, and all his moft glorious fubfiftences.

His divine excellencies are all of them given to us to be employed for the making us happy to the uttermoft; his wifdorn, to order all things for our best good; his power, to protect and defend us; his mercy, to pardon us; his al fufficiency, to fupply and fatisfy us, to the full and for ever, &c.

In his divine fubfiftences alfo he is ours. God the Father will be our father, and fet his love upon us for ever. God the Son, will be our faviour, to fave us from fin and wrath. God the Holy Ghost, will be our fanctifier, com

forter