THese words are part of the last Song or Psalme that ever David penned, and therefore more sweet, sa­voury and spirituall. It is many times with Gods children, as it is with the Sunne, which shineth most glorious when it is neerest setting; the more corruption decayes, the more grace increaseth, no growing Christian, but the neerer he cometh to Heaven, the more sweet and spirituall are his Meditations; and therefore David lying in no known sin, his last Song must needs be most heavenly and sweet. These are not the last words of David, as it is said, verse. 1. but they are his last spirituall Psalme or Song; and therefore full of heavenly matter, according to the strength of spirit he was grown unto.

The 72. Psalme was the last in the Book of the Psalms, but this seemeth to be after that, wherein he styleth himself The sweet Singer of Israel, verse 1.

This verse of the Text containeth in it three principall parts:

1 First, an acknowledgement of the failing of David himself and his family, in the many duties God calleth them unto; in these words: Although my house be not so with God; not so, hath reference to the second and third verse, not walking according to the wayes God called them to walk in: What wayes? verse 3. Fear of God, Righteousnesse and Justice; he requires that the fear of God, righ­teousnesse and Justice should rule in a Princes house.

For explication of the words, Though my house be not so with God, to wit, though my house do not so walk in Gods fear and righte­ousnesse as he requireth, wherein he acknowledgeth his failings.

Again, when he saith, not so, he meaneth, his house was not so pure and clean, so fruitfull before God, as he required, vers. 4. God would have a mans spirit to be as the light of the morning, cleere without clouds, pure from all mixture of darknesse and corrupti­ons; and our spirits and families fresh and fruitfull, as the grasse, when followed with seasonable showers, and the pleasant beams of the Sun, it grows most sweetly: So God would have his children, where they enjoy good means of Grace, having dewes from hea­ven, and very comfortable Sunshines over them, to grow thereby fresh and fruitfull. But what said David? Although my house be not so, not walking in our callings in the feare of God and righteous­nesse; although my house be not pure and clean, fresh and fruitfull, acknowledging his house to have failings herein.

2 Secondly, you have the support and comfort David took to him­self, in the midst of the disorders of his house, from the orderlinsse of Gods Covenant, which, though his house was unsetled, and unstayed, yet there was a sure Covenant, though his house was fleeting and unstable, yet was there an everlasting Covenant; hee brings in Gods Covenant amplified by three arguments, contrary to the corruptions that was in his family.

His family was Transitory, Gods Covenant is Everlasting,

His family was Disordered, Gods Covenant is Ordered,

His family was Unsetled. Gods Covenant is Sure.

3 Thirdly, you have a profession of the resting of his faith upon this Covenant; this is all my desire and delight, this is all the com­fort he hath, that Gods Covenant is everlasting, setled, and sure, which is amplified thus: Though hee and his house grow not, [Page 3]though they be transitory, disordered, unsetled, yet Gods Cove­nant to him may continue stedfast, firm, and sure, and this is all his desire. The word in the Originall, signifies also delight, It is all his delight, though God bring him otherwise to no great matters, nay, though he should decay in these outward things, yet this is all his desire, that Gods Covenant to him may remain firm and sure.

The words being thus opened, divers things may be raised from them: as,

Doctr. 1 That there is no godly man keeps so good an house, as to walk with God answerable to their calling, and the means of grace offe­red unto them; and this is the meaning of the words, though my house be not so with God, to wit, not walking according to my calling in fear and righteousnesse; it is true, I should shine as the Sun in the morn­ing, without clouds with my family, but we are clouded with many corruptions: the grasse after Sunshines and rains, hath alwayes a green and fresh colour, but I and my house receive many showers and Sunshines, yet are not we in the like manner fruitfull and flou­rishing. David might well say, his house had not the feare of God, when Absolom was so rebellious against him, as to have plucked him out of his kingdome, when Amnon defiled his sister, and was for it slain by Absolom, who further defiled his fathers Concubines, and that in the view of the whole nation; there was neither fear of God, nor righteousnesse to man, notwithstanding the many sweet showers they received from the Prophets, they walked not answer­able to the blessed means received, but were cruell and rebellious; therefore, though God hath called David to walk with him in the fear of his Name, and to cause his family to do so, yet that hee should fall short of the grace manifested, he hath just cause to com­plain, and yet Davids house is set for a pattern for all houses, Zach. 12.8. In that day shall the Lord defend the Inhabitants of Je­rusalem, and he that is feeble amongst them, at that day shall be as David, and the house of David shall be as God, as the Angel of the Lord before them; in which place is shewed that God had especiall regard to the house of David, and where David falls short, few exceed it. David had a speciall care to rule and govern his house aright, Psal. 101.1, 2. I will, saith he, behave my selfe wisely, in a perfect way, I will walk within my house with a perfect heart; yet notwithstanding all this, when David looks back, and considers his own wayes, and [Page 4]findes many disorders and failings, his house is not so with God; therefore you may take it for granted, that no godly man doth keep so good an house, as to walk answerable in his calling to the means of grace offered unto him.

No house walks according to their callings:

First, concerning the feare of God in your Christian callings, in every family there be some of these vices:

• 1. Eye-service; children and servants are more carefull to ap­prove themselves to their Parents and Masters then to God.
• 2. In every family you shall finde pride and haughtinesse of minde and spirit, contrary to Gods Spirit, Rom. 11.20.
• 3. You shall finde drousinesse of spirit in the performance of good duties, which implies likewise a want of the true feare of God; and this you may finde in the Family of our blessed Saviour; they could not watch with him one houre, notwithstanding his calling upon them, and stirring them up thereunto, Matth. 26.40.
• 4. You shall finde a slownesse and dulnesse of capacity, and un­derstanding to apprehend any thing that good is, Luke 24.25. O fooles, and slow of heart to believe, &c.
• 5. You shall finde hardnesse of heart; the Disciples of our Sa­viour, though they were continually with him, enjoyed his glori­ous presence, daily conversed with him, saw many strange visions, and great miracles, and thereby had many sweet showers from our Saviour himself, falling upon them; yet notwithstanding after all this, what said our Saviour unto them, As yet perceive ye not, nor un­derstand? have you your hearts yet hardened? Matth. 8.17.

So likewise in our outward callings we are failing many wayes in righteousnesse one towards another; the husband is wanting to his wife, in not giving her her due of love, or the fruit of love, and she back again to him: Parents and Masters wanting to children and servants, and so likewise those back again to their superiours, not giving and rendring to one another that which God requires of them: you shall see Sarah wanting to Abraham, Gen. 16.5. when she saw that Hagar had conceived by her husband, and she came there­by to be despised of her, she imputed the occasion of the wrong of­fered to her by her hand-maid, wholly to her husband, and calleth the Lord to judge between them, notwithstanding she was most faulty her self in it, Gen. 16.5. So likewise are husbands wanting [Page 5]to their wives in love, kindnesse, provision, protection, &c. which is a want of righteousnesse; so children are wanting to their pa­rents, and one another; as Absolom, Adonijah; and Amnon in true naturall affection to his sister: sometimes they are malicious one to another, as Josephs brethren of Jacobs family: So likewise idlenesse and lying, as in Gehezi, 2 King. 15.25. David had not dealt well with his sons, nor his sons with him, neither Eli with his in their younger dayes; we should not so complain in our generall calling of hardnesse of heart, and want of life, and unprofitablenesse in good duties towards God, if we were not so much wanting to one ano­ther in love and righteousnesse; if we therefore would not have our hearts dull and unprofitable in our generall calling, we must then labour to dispose our selves aright in our particular calling, Not so; he meaneth, not answerable to the means of grace: this is true in any family; some of the family will not be brought in, no, not if there be strong means used, it will be but in hypocrisie; not­withstanding all the sweet showers that fall upon them, and plea­sant Sun-shines whereof they daily partake, yet some will continue as ignorant as at their first entrance into the family; and though many do settle themselves to goodnesse, yet they rise not without clouds, there be many corruptions in them: As they have much knowledge, so likewise shall you see them defiled with much pride and vain-glory. Husbands cannot bring in their wives, nor wives their husbands, Parents their children, nor their servants; and though peradventure they may bring in some, yet not all; neither this without many a cloud, many sinfull corruptions, lying, pro­fanenesse, unprofitablenesse; and when they have brought them for­ward in any good way, they have many times such fears and doupt­ing of their estates, that they are ready to forsake all, and fall back again; and if they come on to any profitable performance of good duties, yet are they so wonderfully unsetled in their estates and conditions, that many times, the further the day growes, the more cloudy it appears; such ado and trouble is there to come to any setlednesse in good wayes, they are so clouded with feares of their estates, that if they come to be assured of Gods love, they will a while love good duties, but afterward fall back again to a custo­mary performance, and rest themselves contented with the deed done, yea, many times they break out into open failings, to the [Page 6]wounding of their own souls; they prove like the high-wayes, and barren places, rather more defiled, then like the green grasse, which is bettered by the showers that fall upon it; mens hearts may be right before God, and they may have much care and diligence to uphold in such a blessed condition, and yet come far short of what is required of them, as you see in David, Although my house be not so with God, &c. And what might be the reason of this?

From a secret purpose and counsel God hath to have some un­believers in every family; Reason 1 yea, in such places where you shall see most Religion used, and God most truly worshipped, there shall be some upon whom it shall be his pleasure to shew his displeasure; Christ made as good choyce as choyce could be made, and yet hee would have us see, what we may not unjustly expect in the like case, Joh. 6.70. Have not I chosen you twelve, and behold one of you is a Devill? If it were so in Christs family, then we must not look to speed better; there is no family wherein one is not a devill, his family being as a pattern to all other families; it was not for want of means it so proved in his, it being our Saviours continuall practice and whole calling to publish Gods truth. So for further instances, you may see in Adams family, Cain the first born, an unbeliever. In Noahs family there is cursed Cham; in Abrahams family is scoffing Ishmael; in Isaacs family prophane Esau; in Jacobs family, brethren against innocent Joseph: Moses had a prophane wife, who counted him a bloody husband for administring circumcision; Aaron had his Nadah and Abihu; Samuel his sons, were bribe-takers, 1 Sam. 8.23. Eli his sons were faulty in the priests office; David had his Abso­lom, Adonijah, and Amnon; Solomon amongst all his wives, had not above two that were good; Asa his mother had a grove, Jehosaphat a wicked son; Hezekiah had Manasses, who at the first was very wicked; Josiah, all his sons were wicked: and so in all other fa­milies we see it true, and therefore we can see no cause, why with others it should prove better.

Object. But it is said of the Centurion, he feared God with all his houshold, Acts 10.2. they submitted themselves to all Gods Ordinances, though not in truth.

That may be true in the generall; Answ. 1 if all did but professe it, it is true.

If they did feare God in truth, 2 it was not likely to hold; some [Page 7]will be removing, and it is like worse come in their room; but if they should be all good, yet they who were good would be wanting in the feare of God, and righteousnesse one towards another in any answerable walking according to the means they do enjoy. So concerning the house of the Jailor, the same answer may be given, though they be all generally good, yet may they fall short of the right performance of many good duties to God, and one to another.

The second Reason is from the vanity and curse that lies upon the creatures in every condition of life: Reason 2 Every man in his best estate is vanity, Psal. 62.10. take them single, they are vanity; take them together, they are lighter then vanity it selfe: If it was possible to as­semble a company who are all good, yet would they corrupt one another; yea, put what persons together you can, they will hurt and defile one another, in stead of doing good, Heb. 12.23. If any man could have a perfect family, hee might then have an heaven upon earth, which he shall not enjoy. In the Church and Con­gregation, you shall finde some wheat, some chaffe, some good corn, some tares; so in the best families, you shall finde a mixture of good and bad together.

The third reason is from the mixture of flesh and spirit that is in every man: Wee know but in part, wee prophecie but in part, Reason 3 and as our knowledge, so likewise all other graces are imperfect; our obedience, hope, love, faith, they are but all in part; and if David himself was not so, how could hee expect it of his family? Though all our families should be brought on to be godly, yet would they be corrupt in part, for so are the best here.

Learn we then hereby, Ʋse 1 every one of us to judge our selves and our families, and to teach every person to judge themselves, as at other times, so more especially in the dayes of their humiliation, and when they come to renew their promises and vowes with their God. If David were not able to say, that his house were perfect with God, what then may we say? we have not that means which he had, such Teachers to instruct us, such guides whereby we might be brought forward, neither are wee compassed about with Pro­phets in a land of uprightnesse; where shall we finde an house that walks with God as David did? that growes as the tender grasse, and is as the Sun without cloud? Wee are therefore to charge our [Page 8]selves with our follies and failings, and to humble our selves for them, whether it be towards God, or towards one another: we should consider how we are failing in the true fear of God, how subject we are to eye-service; and although we can do little in re­forming Kingdoms and Nation, yet we may take care for our own houses, we may judge our selves and our families in our manifold failings, we may judge our selves for our high-mindednesse, drousi­nesse in good duties, for our evill slow heart to get hold of any spi­rituall thing, for our customary performance. How do we start aside from them upon every occasion? our common complaint is, we are wanting to God in his fear and holy service; we are too strait hearted in the performance of good duties: true cause there is why it may be so with us; yet this is but a branch of the Cove­nant, and the reason of our failings in that is, because we are wan­ting in righteousnesse one towards another; husbands walk not towards their wives, nor their wives back again to them; Parents to their children, nor children to their parents, &c. as they all ought to do, according to the Law of God; and therefore we are to judge our selves for our uncleannesse, for our unprofitablenesse under the means we enjoy, and toward one another; and this is the cause why such good means as are used, are not so powerfull to prevaile with us: The Sun riseth without cloude, and shineth forth freely and powerfully; if we be overclouded, and overshadowed with any inordinate unruly passions, and unbeseeming behaviour; if we rise so distempered, and the corruption of our natures raise such vapours and mists in us, we are to judge our selves for these, and to take upon us Joshuah's resolution, I and my house will serve the Lord, Josh. 24.16. From this generall reformation of families, God may be pleased to spare the whole Land: as many times a man spares a Vine that hath but one branch and cluster of grapes upon it, if not altogether, yet at least untill such time as the grapes shall be ripe: So God seeing a cluster of Christians here and there, be­cause they cannot grow, if the Vine be cut up, God will therefore therefore spare the whole.

Again, though God be purposed to send out his destroying An­gel to lay waste a place, yet then we have some helps to save our selves; There was but one good house in Jericho, which was Rahabs the Harlot, yet God spared that for some good service done unto [Page 9]him by her: so when we shall hold out the truth, and sprinkle our selves with the blood of Christ, as the Israelites did, God seeing the blood of Christ sprinkled upon us by our faith and repentance, wee may be saved from those destroying evills that overwhelm others.

Ʋse 2 This may quiet the hearts of Gods servants in temptations, though they finde many troubles in their lives, and in the right ordering of their families, they must not take up such complaints of their houses, husbands, children, servants, as to thinke that no bo­dy is so much troubled in these things as they are; for better men then they, have had worse houses: David had a speciall care of plan­ting his house well, and yet see what corruptions are found even in his family; what disordered, incestuous and bloody sons he had in his house; wherefore wee may well complain of the failings of our families, if wee observe what want there is of the fear of God, what formall and meer outside performing there is of many good duties; this therefore should train us up in some patience and quietnesse of minde and spirit, to walk wisely and humbly under Gods hand, and not to pine and murmur at our estate and condition.

Ʋse 3 And yet, in the third place, not so to be quieted with the dis­orders in our families, as to drive us to neglect, but labour to purge them more and more, and not to suffer them to come in; if sin once get an head, wee may receive many sweet showers and Sunshines, and yet be little the better for all. If David speaks it with griefe, it is then for David, and every good man, to use all means they can, to reform their families, to call on them to feare God, and to walk religiously one towards another, and not to suffer these good showers and pleasant Sunshines, these profitable means to be bestowed in vain upon them: you have a sweet pro­mise, Isaiah 55.10, 11. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my Word be that goeth forth out of my mouth, it shall not return unto mee voyd, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it: We are daily to intreat a blessing upon the means, that it may be effectuall to the end for which it is sent.

Quest. But how may wee help our families to amend?

Answ. 1 Wee must labour to observe what is amisse in one another, and labour to purge out all our corruptions; thus mutually to help one another in the knowledge of those things which wee of our selves may be ignorant of, that so wee may come to cleanse our selves in some measure from all sins; and this ought we to do more especial­ly, when we come to solemn duties, as at times of humiliation, and receiving of the holy Sacraments. It was commended in Jacob, Gen. 35.1, 2, 3, 4. when God commanded him to go to Bethel and cleanse his house, his care was accordingly, to reform what was amisse in his family, as appeares by his charge unto them, to put away the strange gods from them, to cleanse themselves, and change their garments; if we change our dwellings and not our sins, the same evils will follow us, whithersoever we go; consider we there­fore, if raigning corruptions are within us, no raigning sin what­ever but it is our God, wee must therefore part with it, be it never so deare and neer to us, and pray unto God, that hee would be pleased to give us strength to subdue it, and bring it under, and not to be of their disposition that will see no fault, that is not the way; that which is a strange thing in Gods sight, let it be so in ours; let us gather together all our corruptions, and burn them in sacrifices to God; it is the sin of a family that troubles a family, and that when no means is used for healing it, v. 19.17. Levit. 19.17. Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neigh­bour, and not suffer sin upon him: and when God sees no corruptions nor filthinesse in us, hee will be readier to blesse us, and prosper us in all our wayes: So then wee must have nothing to do with our sins, which do hinder all good things from us, but we must labour to gather them all together, and offer them up in sacrifice to God, that they may vanish away in smoke, that they be no more seen nor heard of.

Answ. 2 That we may the better help forward our families in goodnesse, wee must not rest in any good means of grace wee do enjoy; for David wee see went further then thus, therefore we must not con­tent our selves that wee enjoy the ordinances of God, but we must labour to finde God in them, and his blessing to us in the perfor­mance of them, or else all is little worth: This was Hezekiahs Prayer, 2 Chron. 30. that the Lord would be mercifull to those of his people that prepared their hearts to seek him, although they were not [Page 11]cleansed according to the purification of the Temple; the Lord heard his Prayer, and healed their corruptions, because they sought God in his Ordinances. Let us then also, following their example, seek God in his Ordinances, labour to feel our wants in him, teach the same unto our families, and seek him by prayer, that hee would be found of us, that so we may do that which becometh the Gospel of Christ. And so much for this point.

Doctr. 2 Again, in the second place, wee may observe, That it is the stay and comfort of a godly housholder against all the disorders of his own heart and family, that God hath made an everlasting Covenant with him, ordered in all things, and sure.

This you see evident in David here, Though my house be not so with God, yet God hath made with me an everlasting Covenant, ordered in all things, and sure. We have not walked in the feare of Gods Name, nor in righteousnesse towards men, yet here is our comfort, the stability of the Covenant of God, though wee be wanting to God, yet cannot God be wanting to us: But for opening the point, it is needfull to know these four things.

• 1 1. What is the Covenant David comforts himself in?
• 2 2. How it is said to be ordered in all things?
• 3 3. How it is said to be everlasting?
• 4 4. How it said to be sure?

From all these doth David take comfort to himself against his own failings, and the failings of his family.

1 First, what is this Covenant here spoken of? This Covenant, in that he calls it everlasting and sure, implies it to be a Covenant of Grace, in that it hath such properties annexed to it, which only belong to God; As,

First, everlasting, Jer. 32.40. I will make an everlasting Covenant with them, &c. Again, it is said to be a Covenant of Grace, Rom. 4.16. and it being of Grace makes it sure, Jer. 31.33, 34. But this shall be the Covenant that I will make with the house of Israel; after those dayes, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people, &c. where he tels you of two Covenants: The Covenant of Works, and the Covenant of Grace, this Covenant differs from the other in six particulars.

1 First, the Covenant of Works was made to Adam and all his poste­rity, [Page 12] Cain was within this Covenant, Gen. 4.7. Rom. 2.6. to the 10. Do well and you shall be accepted. This everlasting Covenant is not made to Adam and his seed, but to Abraham and his seed, Gal. 3.16. he saith not to the seed as of many, but as to one of thy seed, which is Christ, being spoken collectively; so likewise, Gen. 17.7. Moreover, I will establish my Covenant beween mee and thee, and thy seed after thee in their generations for an everlasting Covenant, to be a God unto thee, and to thy seed after thee.

2 Secondly, they differed in the frame of their tables wherein they were written: the first was in stone after the fall, implying the Law was given to stony hearts, that could not be done away, and that our hearts were very dull to receive it: But this Covenant of Grace is written in the fleshie tables of the hearts; the one gives us duties to perform, but no strength wherewithall, the other affords both.

3 Thirdly, the Covenant of Works required perfect obedience in every mans person, Gal. 3.10. For as many as are of the works of the Law, are under the curse; for it is written, Cursed is every man that continueth not in all things which are written in the Law to do them, Deut. 27.17. If any man breaks this Covenant, he brings a curse upon his own head thereby, no person is excepted; it is not so in the new Covenant; God in that required perfect obedience, but in this he requireth it to be done either in our persons, or by our sure­ties, Matth. 3.15. Then Jesus answered, and said unto him, Let be now, for thus it becometh us to fulfill all righteousnesse, Heb. 7.22.26. And it is translated, Testament, because man hath sureties to a Te­stament; therefore it is in the originall, [...], hee doth accept perfect obedience in Christ for us, though we cannot perform per­fect satisfaction, yet if our sureties do it for us, it is all one, 2 Cor. 8.12. God accepts at our hands a willing minde, and of childe-like indeavours; if wee come with childe-like service, God will spare us; a father will accept the poor indeavours of his childe for the thing it self.

4 Fourthly, in the Covenant of Works, the reward is given of justice according to works, Gen. 4.7. If thou do well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door, &c. Rom. 2.6. to the 12 ^th, Rom. 4.4. To him that works is the reward not reckoned of grace, but of debt; in the Covenant of Grace, God rewards us not according to works, but according to his grace, accepting of our desires and indeavours.

5 Fifthly, in the old Covenant, there was no remission of sin; Cursed is hee that continueth not in all things that are written in the Law to do them. Now, where there is cursednesse for sin, Gal. 3.10. there is no pardon for sin: But in the Covenant of Grace there is a free for­givenesse of sin, with a promise, they shall be no more remembred against us, Jer. 31.34. For I will forgive their iniquities, and remem­ber their sins no more.

6 Sixthly, the old Covenant was subject so to be broken, as to bring confusion upon the transgressours; but this Covenant of Grace cannot be so broken, as to bring confusion upon such who are within it. And thus the Lord puts a difference between them, Hebr. 8.8.9.10. For in rebuking them, hee saith, Behold, the dayes will come, saith the Lord, when I shall make with the house of Israel and with the house of Judah a new Testament, not like the Testa­ment that I made with their fathers in the day that I took them by the hand, to lead them out of the land of Egypt, for they continued not in my Testament, and I regarded them not saith the Lord, &c. In this place he opposeth the one to the other, in regard the one may be broken, and the other cannot; This Covenant of Grace God will not break, and though on our parts it may be broken, yet because Christ hath it in keeping, it shall never be so broken, as to the destruction of the transgressour, Jer. 32.40. And I will make an everlasting Covenant with them, that I will never turn away from them to do them good; but I will put my feare in their hearts, that they shall not depart from me, &c. God will put his feare in our hearts, which shall work in us holy care of keeping covenant with him. The feare of God possessing our hearts, shall cause us, not to dare to commit any sin; and there­fore, Heb. 8, 6. it is said to be established upon better promises. The old Covenant was established upon our obedience, this promiseth us both to make us obedient, and to keep us in a course of obedi­ence; that Covenant promiseth no pardon upon breaches, but this doth, and further saith, that they shall be remembred no more, as Jer. 31.34.

Quest. But why is this Covenant called an ordered Covenant?

Answ. His house hee knew was disordered, but this Covenant he knew to be ordered in all things. Now this word (order) doth signifie unto us.

1 First, to ordain, Psalm. 32.6. God did decree it, hee set it down [Page 14]in the court of heaven, being nothing else but an expression of the life of grace.

2 Secondly, to order, doth sometimes signifie, to furnish or to pro­vide, Prov. 9.2. Wisdome is said to have killed her fatlings, to have mingled her wine, and to have furnished her table; so this Covenant is provided for us, and furnished with all blessings, spirituall and temporall.

3 Thirdly, sometimes it is translated, directed, Job 32.14. This Covenant was directed to David, and the seed of David, not left at randome, but directed to fall aright upon some person, as it were, as once it was said of Joseph, Deut. 33.16. Let the good will of him that dwelleth in the bush, come upon the head of Joseph: So shall this Covenant of Grace fall upon the heads of those for whom it is ap­pointed.

4 Fourthly, because it is set in order, so is this word used, Lev. 18. It is said to be set in order, in regard of the grounds, means, ends, parts and persons on whom it falls.

1 First, for the grounds of it, and they are manifest unto us; first from the absolute and independent soveraignty, God will do what seemeth him good in his own eyes, hee will have mercy on whom hee will have mercy, Rom. 9.15.

Secondly, Gods everlasting love, Jer. 31.3. The Lord hath ap­peared unto me of old, say they; yea, I have loved thee with an everlast­ing love, and therefore with mercy I have drawn thee.

Thirdly, from his free Grace, not respecting good or evill in the creature, but the good pleasure of his will.

2 Secondly, it is ordered in the means, and they are such as do convey it unto us, which are,

First, the Lord Jesus Christ, this Covenant was made with him from all eternity, Ephes. 1.3. Blessed be God, and the Father of our Lord Jesus Christ, which hath blessed us with all spirituall blessings in hea­venly things in Christ.

Secondly, in Christ, and by Christ, hath God the Father sealed it unto us, by his holy and blessed Spirit, Ephes. 1.15.

Thirdly, by his Gospel hath he delivered it unto us, 2 Tim. 1.10. Christ hath brought life and immortality to light by the Gospel; and this is the Instrument whereby the grace of God is written in our hearts, 2 Cor. 3.3.

3 Thirdly, in the ends of it, the chiefest whereof is:

First, that God might be glorified in his free love; it sets forth unto us the riches of his grace, Ephes. 1.6.

Secondly, that Christ might thereby be glorified, Joh. 5.23.

Thirdly, God hath appointed to glorifie himself in the salva­tion of his people, Ephes. 2.2. 2 Tim. 1.9.

4 Fourthly, this Covenant is ordered in regard of the parts, in the Covenant God promiseth:

First, Grace.

Secondly, pardon of Sin.

Thirdly, subduing our rebellions.

Fourthly, outward blessings.

Hee will not take away his love from us, nor suffer his truth to faile, Psal. 89.33, 34. For his love, you may reade, Jer. 31.3. where the Lord telleth his people, that hee had loved them with an everlasting love: So for pardon of sin, Jer. 31.34. I will forgive your iniquities, and remember your sins no more: Likewise for subduing our corruptions, Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniqui­ties, and passeth by the transgressions of the remnant of his heritage; hee retaineth not his anger for ever, because hee delighted in mercy? He will turn again, he will have compassion upon us; hee will subdue our iniqui­ties, and will cast all our sins into the depth of the sea: So likewise for outward blessings, Psal. 84.11. The Lord is a Sun and shield; The Lord will give grace and glory, and no good thing will hee with-hold from them who live uprightly. If outward blessings be denied to us, yet will he not take away his mercy, Psal. 89.28. My mercy will I keep for evermore, and my Covenant shall stand sure; and so forward to the 34 ^th verse of the same Psalme.

5 Fifthly, it is ordered in regard of the persons to whom it is given, Gal. 3.16. it was given to Christ, and in Christ to every godly man, Gen. 17.7. and in every godly man to his seed; God will have some of the seed of every godly man to stand before him for ever.

Quest. 3 But why is it called a sure Covenant?

Answ. 1 In Gods eternall purpose it was first framed, Ephes. 1.4, 5. it was everlastingly purposed with God.

Answ. 2 Secondly, in regard of the unchangeablenesse of it it can­not be broken, it is unviolable and everlasting, Psal. 89.34. My [Page 16]Covenant I will not break, nor alter the thing gone out of my mouth.

Quest. But why is it said to be a sure Covenant?

Answ. 1 Because God is unchangeable himself, Mal. 3.6. I am the Lord, I change not, therefore yee sons of Jacob are not consumed.

Answ. 2 Secondly, in Christs perfect suretiship, Heb. 7.22. Who was made a surety of a better Testament.

Answ. 3 Thirdly, in regard of the firmnesse of the Spirit of promise which sealeth up to us this Covenant, and dwels in us.

Quest. How may the Spirit be said to make it sure?

Answ. In the sure word of promise that God hath made and confirmed it by an oath unto his children, that by two immutable witnesses they might receive strong consolation, Heb. 6.18. The Spirit of God is said to make it sure to us, both by the Spirit of faith, looking for salva­tion by another; namely, Christ Jesus, Rom. 4.16. and by the Spirit of fear, Hee will put his feare into our hearts, that we shall not depart from him, Jer. 32.40. And thus is the Covenant of God said to be sure, Psal. 89.34.36. My Covenant will I not breake, nor alter the thing that is gone out of my mouth: I have sworn by my holi­nesse, that I will not faile David: So likewise a comfortable place have we in 2 Tim. 2.13. where the Apostle saith, though wee believe not, yet he abideth faithfull, he cannot deny himself.

Quest. What Reasons may there be given, why wee should so support and comfort the hearts of Gods people, when they see both them­selves and their families thus disordered?

Reason. 1 Because this Covenant is a soveraign and sufficient medicine to heal all our disorders, and remove all our impediments; what though wee on our part fail, God hath sworn by his holinesse he will not fail, Psal. 89.35. It being a Covenant of Grace, is not abro­gated by our failing, though wee remain unsetled, yet God con­tinues constant: If his children walk not with him, but rebell against him, what will hee do? They shall feel the smart of his dis­pleasure, but his loving kindnesse will he not take from them, Psal. 89.30, 31, 32, 33.

Reas. 2 Though we and our families are disordered, yet Gods Covenant is not, but stands firm and sure; the Covenant of God compassed about with our disorders, fetches them in and cures them.

Reas. 3 Thirdly, whereas wee are unsetled, and unconstant, it may be wee can pray well to day, to morrow our hearts are out of frame [Page 17]quite, yet this Covenant remaines firme, one and the same.

Reas. 4 Fourthly, we are unsetled, and cannot stay, nor keep our selves in any good way, wee cannot lay sure hold on this Covenant of God; yet notwithstanding it lays hold on us, it comprehends us, when wee cannot comprehend it, and supports us through all.

But to come to the Uses of the point, and in the

First place, Ʋse 1 it is a Use of much consolation to all such who are troubled in themselves, or in their families; though there be ma­ny disorders in them, though their hearts be naught, their whole conversation naught, is there no hope for a man to stay himself in this condition? If wee should perish in this estate, it might be just with God; yet this is all my stay, saith David, Though my house be not so with God, though I and my fathers house be not so with God, yet David takes comfort to himself, concerning his condition from Gods Covenant; this was the root of his comfort, that God had made a certain and sure Covenant with him, ordered in all things; therefore apply we this wisely unto our selves: Let us search what our own disorders, and the disorders of our families be, and let us acknowledge the disorders of our selves and of our families what they be; let us acknowledge also, that wee and our families are not so with God; yet in all these disorders wee are to comfort our selves, that God hath made an everlasting Covenant with us, ordered in all things, and sure, though wee are disordered, yet Gods Covenant is not disordered, though we are sinfull and wicked, yet God loves us freely, hee will pardon us freely, hee will heal us throughly; so that wee shall not perish, notwithstanding our cor­ruptions.

Object. But some may say, If I could but establish my self in this Cove­nant, I might receive some benefit and inward comfort from it, but my heart is unsetled every day.

Answ. Consider with your selves, that though your corruptions ap­peare, and grace runs low with you, though you be but tempora­ry, and things with you continually ebbing and flowing, yet Gods Covenant is sure and unchangeable, and alwayes continues the same: I am JEHOVAH, saith the Lord, I change not, therefore yee sons of Jacob are not consumed, Mal. 3.6.

Object. If I could lay hold on this Covenant, then I might have some comfort in it, but all my hope is built upon a sandy foundation.

Answ. Yet notwithstanding Gods Covenant is firm and sure, though your wayes and hearts are unsetled, and disordered so, that God knowes not many times where to have you; yet the Covenant of God doth remain sure and firm, therefore it is a soveraign medi­cine for all diseases: To apply the Covenant of God unto our soules, though there be many disorders in our selves and in our fa­milies, yet Gods Covenant is free; if we be hemm'd in within this Covenant, wee cannot break out, we might give God leave in our families to choose whom he will, and to take where he will. David must be contented with Absolom, Abraham with Ishmael, Isaac with Esau, Jacob with Simeon and Levi, CHRIST with Judas; and for the corruptions wee see in our families, wee are to take comfort to our selves, that the Covenant of God can heal all these iniquities, these iniquities in his due time he will subdue. To subdue is a me­taphor taken from beasts which have stiffe necks, and will not bow to the yoak.

Object. 3 I, but the good things in us are like the morning dew, or cloud that passeth away; righteousnesse sometimes putteth forth it self very savourly in the beginning, but suddenly vanisheth away.

Answ. Yet Gods Covenant is sure and everlasting, and that decayes not at all.

Object. But if I could in some measure be established in good wayes, I might thereby receive some comfort to my soul.

Answ. Yet notwithstanding all this, Gods Covenant is sure and ever­lasting, and certain, having this seal upon it, The Lord knowes who are his: What though a whole kingdome be disordered, uncon­stant, and unsetled, though our kingdome be not so as God re­quires, yet his Covenant is sure, he will deal well with us.

Ʋse 2 The second Use is to teach every man and woman, what ever they do else, to labour specially to shroud and shelter themselves un­der this Covenant, that they may be kept sure in all disorders: Let them strive to enter within it, and till they have thus far prevailed, not to give over labouring for it: What comfort were it to a man, that neither his offences, nor the iniquities of others should over­throw him, or move his standing? if we can but say as David did, this Covenant is ordered and sure, and that this is all our desire and salvation, wee are then out of danger, wee need not to fear, our estates and conditions are well enough, wee are under the shadow, [Page 19]of his wings, where nothing shall annoy or hurt us at any time.

Quest. I, but if a man be not entred into Christs Covenant, how may hee enter into it, or if he be, how may he know it?

Answ. For the answer of this, consider with your self, whether any of your ancestors have been under this Covenant, yea or no; if they have, whether then have you renounced this Covenant, or laid claim to it? If you can say, you have known some of your an­cestors in this Covenant, and you have not refused it, but laid claim unto it, when you understood your selves, it is a certain signe this Covenant reacheth to you, for the Covenant of God is, I will be thy God, and the God of thy seed after thee, Gen. 17.7.

Quest. But how if I know not whether any of my ancestors were good or no, what must I do then that I may be under the Covenant?

Answ. For the answer of this, have you not lived in some good families? it is a great stay to you if you have, for this reacheth to all; the Covenant is made to the housholders and their servants: Abraham circumcised all his house by vertue of this, I am a God to thee, and to thy seed, Gen. 17.7. So that unlesse they have abroga­ted this Covenant, it followeth them still, and they may claim it to themselves.

But how if neither of the former I can challenge to my self; Quest. but all that I have had to deal withall have been carnall men, what may I do in such a case to get within the Covenant?

I confesse then thy condition is so much the more to be pitied; Answ. but seeing we were not born free, wee must therefore take a course whereby wee may become free.

Quest. But what may a man do to be free?

Answ. To the end a man may be a free man of a Corporation, he must either serve for it as an apprentise, or else, as the Captain said to Paul, With a great summe of money have I purchased this free­dome.

But purchase it wee cannot; for going thus to work, the same answer shall be made to us that was made to Simon Magus, Thy mo­ney perish with thee, because thou hast thought the gift of God may be purchased with money, Acts 8.18, 19. The Papists therefore go the wrong way to work, who would bring themselves within this Co­venant by their large gifts to edifie. What then shall we enter into a course of service to be free of this Corporation? why then our [Page 20]best endevors would come wonderfull short of bringing us within the Covenant; wee may take much pains, and yet fall short; use much fasting and prayer, and yet fail much of our performances of the best duties; yet notwithstanding, if we give up our selves to be bound to this service, if we come to God, submit our selves to him in all things, to do with us as hee pleaseth, and as shall seem good in his sight, submitting our selves to be ruled and squared by him in all things, hee shall have our whole hearts to do with us what he will; here is the Covenant made up between God and a good Christian, God then offers himself to us, he is ours, and wee are his, Psal. 27.8. When thou saidst, seek yee my face, my heart said un­to thee, thy face Lord will I seek.

You must herein resolve to take heed of all sin, labour to per­form every good duty, and be sorry you can do it no better; not­withstanding herein stands the difference between one that serves an apprentiship to become free, and one that enters into service to be with God. The apprentise must serve seven yeers before he can become a free man, but the childe of God is made free that first day that hee gives up himself to God; though thou be a servant to an­other man, yet art thou the Lords free man, 1 Cor. 7.22. If we can but content our selves to be the Lords servants, we shall be his free­men; yet herein are those services sutable; in the beginning an ap­prentises service is very difficult, hee is exposed to much hardship, he knowes not how to please Master or Mistresse; if he knew their mindes, hee would be willing to frame himself accordingly: So when we come into Gods service, if he but a little hides his face, we think presently wee are cast off, and that we were never any of his; but all this comes for want of experience of a Christian mans life, if you can be content to break off from all your evill wayes, and with all your hearts cleave unto God, doubtlesse then God hath made with you an everlasting Covenant, ordered in all things, and sure.

If you be not in the Covenant, but your whole desire is, that you may, you must labour to bring your selves into a good family, and that you may be fitted for any service, you must deny your selves, and give up your mindes, wills and affections unto God, take Christs yoak upon you; if hee calls you to any crosse, stumble not at it, but bear it patiently, and wait upon him for a deliverance out of it; and that you may the more earnestly strive to get with­in [Page 21]this Covenant, consider, that in so doing, you shall certainly bring a blessing upon you and yours; though you and your family be disordered, yet Gods Covenant will remain firm and sure unto you; all estates, though never so free conveyed, are nothing unto this; and therefore, as you love your selves, and would leave a sure inheritance to those that shall come after, let your speciall care be, how yee may attain to this, for even a kingdome without this, is but a poor state.

Ʋse 3 It must teach all such as are under this Covenant of Grace, to walk thankfully and humbly, and faithfully: See Davids humble thankfulnesse, 2 Sam. 7.18. Who am I, O Lord God, and what is my fathers house, that thou hast spoken of thy servants house for a great while to come? We must walk fruitfully with God in the sense of this Covenant, in pardon of sins, in beating down corruptions; there is no better sign that we are in this Covenant, then to grow thankfull for it, and humble under it, and fruitfull in communica­ting our experience unto others, and labouring to bring them with­in the compasse of it. Thus much for this Doctrine.

The third thing is the confining of Davids desire and salvation to this Covenant, whence observe:

Doctr. 3 That the security and sufficiency of the Covenant of Gods Grace, is all the salvation and desire of Gods people.

This is evident in the Text, it is all his will, the will compre­hends the desire and the delight of a man; so that this Covenant is so compleat, that a man needs nothing more to salvation, or to satisfie his desires and these two comprehend all that hath been said of Gods Covenant: What is it, that he saith, it is all my sal­vation and desire? Salvation comprehends in it these two things:

First, a deliverance from dangers.

Secondly, a safe comfortable and glorious estate; So that sal­vation implies in it safety, viz. deliverance from all dangers, Ps. 3.8. So also a safe, comfortable and glorious estate in heaven: When David said, This is my salvation, his meaning is, I had never been freed from danger, nor set in a safe and glorious condition, but by vertue of this Covenant.

2 Secondly, this is the substance of my salvation; for this Cove­nant gives us such hold of salvation, that though we have it not yet, we believe we have salvation by vertue of this Covenant, we are in [Page 22]many discouragements, but God hath made a covenant to deliver us.

3 Thirdly, This is all my desire ( viz.) the object and summe of all my desire, nothing but as it comes within the compasse of this, Gods glory is my desire; as all my desire is here, so all my rejoycing; for the word which is here desire, in the first Pslam, v. 2. is transla­ted delight: all Davids desire and delight was in this Covenant, he took no comfort in his crown, nor that he was a sweet Singer of Israel, nor in his children, though comly, nor in the ordinances of God, no further then they were wrapped up to him in this Cove­nant of God, and the Reason is:

Reason. 1 First, because there is no blessing safe to us, no desire or delight, but so far forth as it is conveyed in this Covenant unto us.

If a man were delivered from danger, unlesse by vertue of this Covenant, it is a cold deliverance: For, if he be saved from drown­ing, the gallows may claim his right of him; if the gallows cannot, hell fire will reach him, if he be not within the compasse of this Co­venant; if hee have credit and wealth in this world, yet if not con­veyed unto him by vertue of this Covenant, it is a miserable estate; children, beauty, strength, gifts may be desired, if they come un­der this Covenant.

Reas. 2 Secondly, from the compleatnesse of the sufficiencie of this Co­venant: No deliverance we can stand in need of, but this Covenant can convey it unto us; all the desires and delights of the Church are wrapped up in it, No good thing will he with-hold from them that live a godly life, Psal. 87.7. All my springs, (saith David) are in thee; God delights in us, when we are in his Covenant, his Cove­nant reacheth to his Church, and wee being members of that Church: Hence it comes to passe, that we partake of all the plea­sant springs of Gods love, and rich mercies to us in Christ Jesus.

For the Use of this point.

Ʋse 1 First, it may serve to teach men and women, be their condition never so happy otherwise, not to rest contented in any state what­soever, untill they have gotten themselves within this Covenant, that they would not think themselves out of danger, nor well pro­vided, till they can thus assure themselves they are within this Co­venant; wee should not have our desires so strait and narrow, as to be satisfied with earthly things at any time, Psal. 81.10. Open thy mouth wide, and I will fill it, gape after greater things then [Page 23]these, breath after this everlasting Covenant; Lift up your heads, O yee gates, and be yee lift up yee everlasting doors, and the King of glory shall come in, Psal. 24.9. Close you not therefore with these things, they will yeeld you but little content; the wicked inlarge their desire as hell it self; they will travell all the world over from Sea to Sea to get wealth; how then should wee enlarge our hearts, and gape wide after heavenly things that are of an everlasting continuance, untill wee are in a safe and sure condition, and let all our desires be after the Covenant of Grace?

Ʋse. 2 Secondly, if wee are in this Covenant of Grace, we may then law­fully comfort our selves in the injoyment of all other good things whatsoever, because all mercies and blessings spring up from this Covenant of Grace; and herein should we fix all our desires, all our salvation and delights, Jer. 9.23.24. Thus saith the Lord, Let not the wise man glory in his wisdome, nor the mighty in his might, nor the rich man in his riches, but let him that glorieth, glory in this, that hee understandeth and knoweth mee, that I am the Lord which exerciseth judgement and loving kindnesse in the earth.

Ʋse 3 Thirdly, it may serve to teach every godly man, who hath a part in this Covenant, to make account that he hath full possession of his salvation, that all his desires and delights are satisfied; if wee have but this Covenant, we do not well to desire any thing more: for in it are contained all things, and having it, we have all things; are Gods children in any dangers? are they overcome with any sor­rows? let them but consider of this Covenant of God made unto them in the blood of Christ, and they shall find comfort sufficient to support them through all: Why doubt we of deliverance from sin, or any danger? none evill can befall us by vertue of this Covenant; if wee therefore want any thing, let us consider what a covenant wee are in.

Ʋse 4 Fourthly, it is a comfort for all Gods children, that they are safe from all dangers, and have salvation already, 2 Tim. 1.9. Who hath saved us, and called us with an holy calling; we are put into a covenant of salvation, let us therefore be thankfull to God for it, and doubt no longer.

Ʋse 5 Fifthly, those that are in this Covenant, they must make use of it to the perfecting of their salvation, and fulfilling of their desires. You will say, you finde your sins not pardoned, and you are [...]

troubled about them, if you be within this Covenant, your sins are pardoned unto you. But you will say, still I finde sin striving, and corruption breaking forth; Well, have you given up your selves to be Gods servants, to bow and submit your selves to his holy and blessed will in all things, here is then a covenant for thee, promising pardon of sin, Micah 7.18. who is a God like thee, forgiving iniquity, transgressi­on, and sin, and passing by offences.

But you will say, your corruptions are strong, and you cannot get power over them.

Here is salvation to deliver thee from the bondage of thy sins.

But you will say further, you are subject to long sicknesses, and diseases very tedious; yet notwithstanding here is consolation enough in this Covenant for thee, to save thee at length out of all.

You will further say, you want the comfort of this Covenant; consider this is a comfort making up your desires unto you, so far as the Lord sees meet; if in crosses you would not depart from God, nor sit loose from him, God hath promised you shall not; therefore make use of it for this end: Do you that are parents de­sire that your children, and all that belongs to you may do well in this life? having this Covenant you have all, you only want a heart fitted and disposed to apply it unto your self; plead you therefore with God, and intreat him, that hee would be pleased to make good this Covenant unto you. Thus much for the third point raised from the words.

Further, saith hee, Although he make it not to grow, his meaning is, that although God make not his family to grow in this world, but cause it to see hard times, and undergo many crosses and troubles, yet this is his comfort, and all the stay of his heart, and his salvation, That God hath made with him an everlasting Cove­nant, ordered in all things and sure. So that the point to be observed from hence is this:

Doctr. 4 That howsoever God deals with our families, yet the Covenant of Grace must be to us the satisfying of our desires and delights, and the summe of our salvation. This Covenant God made to us, and let that suffice us in all; it was that wherewith God supported Paul when there was sent unto him a messenger from Satan to buffet him, My grace (saith the Lord) is sufficient for thee. This Covenant of thy is sufficient to pardon sin, and to heal sin; therefore, whe­ther [Page 25] Paul prospered or prospered not in his spirituall state, he must be contented, for Gods grace is sufficient for him: David saw his house would fall upon strange changes in regard of the great fail­ings of his children, that they should be carried away captive, and in a manner, into obscurity of darknesse, through Gods with­drawing the light of his countenance from shining upon them, oc­casioned by the great disorders that were before seen in it; this his condition he might have seen in Ethan the Ezrabite, who lived in his dayes, Psal. 89 39. Though before hee saw all this evill, yet this was sufficient for him, though his house prospered not, that God had promised in his Covenant that hee would not forsake him and his, although hee made them not to grow; and the Reasons are:

Reas. 1 First, because God had made a promise, that our houses shall stand for ever, though they do not sprout nor flourish like a branch, yet God will not take away his mercies from them.

Reason 2 Secondly, hee hath promised to sanctifie such crosses, that their proud hearts should be humbled, and that they should become bet­tered for that which they have suffered, they shall thereby be brought to acknowledge Gods great mercy unto them, and all their crosses, trialls and afflictions shall at length turn to their great advantage.

Reason 3 Thirdly, how ever God deals with us in outward things, yet his Covenant is a certain ground for our eternall inheritance; although a mans house may be turned upside down, yet notwithstanding here is our comfort, we have our eternall happinesse in the highest hea­vens, Luke 12.32. Fear not little flocke, it is your Fathers good pleasure to give you your inheritance.

Ʋse 1 First, it may serve to prove a distempered passion of our spirits, who cannot be perswaded Gods Covenant reacheth to us, unlesse we prosper in the world; wee should rather be men after Gods own heart, as David. See how David carried himself in the like case and condition, he doth rest himself in Gods Covenant, whether his house grow or grow not; but we are of another spirit, though wee know Gods Covenant is everlasting and sure, yet unlesse our children be great ones, and all may prosper in the world, according to the desire of our hearts, we think we have no favour in the Covenant of Gods grace; alas, all things are counted otherwise but as dry things, [Page 26]like Manna, which at length the children of Israel began to loath and hate: As concerning the light afflictions, which are but mo­mentary, herein wee should comfort our selves, that God will tem­per all to our everlasting happinesse, as in the issue thereof wee shall see. This pride of nature was the sin of Human, Est. 5.13. all availed him nothing as long as Mordecai the Jew did not bow to him. If other mens sheafs may not bow to ours, then wee think all little worth besides; but this is a grievous sin against God: it argues a base estimation of the Covenant of Gods grace; it is a sin to be reproved and rooted out. Wee think, because God doth not make our houses to grow and flourish, that there is no contentment to be found in the Covenant of Grace: This sin of pride was also in Hezekiah, in shewing to the Babylonish men all his garments and precious Jewels.

Ʋse 2 Secondly, we must learn to grow in the Covenant of Grace, though we should never grow great, nor rise high in this world, nor in the things thereof, we must rest satisfied in and by the Covenant of Gods grace. If David think it sufficient, so must we. What though wee be neglected in the world, and finde no contentment in out­ward things, yet this may serve to quiet the hearts of Gods chil­dren, that though they grow not much in the world, yet having a part in the Covenant of Grace, they need not to trouble themselves about any other thing that is wanting to them; this condition is a happy condition.

Ʋse 3 Thirdly, it may teach every righteous Housholder and Parent, to take more care to leave a good covenant to their children and servants then any thing else. If they have but this portion left to them, they shall do well, whether they grow and prosper in the things of this world or no, God hath made a Covenant with the Parents and Housholders, and it shall descend upon them so far as God doth order it.

Ʋse 4 Fourthly, it may serve to help our faith in the desolations of the Churches abroad, though they grow not but decay, yet seeing God hath made a Covenant with their fathers, and undertaken to do them good, they will at length prove the better for it, and God will make his Covenant good unto them; all that God doth exer­cise them withall, is that hee may do them good at length, Gods Covenant being an everlasting Covenant, their condition at last shall be a glorious condition.

Ʋse 5 Fifthly, it may be usefull to all such, who have part in the Cove­nant of God, that undoubtedly, at length it shall be well with them, though God never make them nor theirs to grow in outward things, yet they may rest upon the Covenant, there is enough for them. Re­joyce we then in this Covenant, for it is an everlasting Covenant; and let us make it our chiefest happinesse, that wee have a part in it, though wee and others seem not to our selves to grow, yet wee shall grow, so far as God sees it meet for us to grow, although we for our parts perceive it not, Isaiah 3.10, 11. Say to the righteous, it shall be well with them, for they shall eat the fruit of their own doings, but wo to the wicked, for it shall be ill with them, for the reward of his hands shall he given unto him. It shall be ill with Rome and her ad­herents; the Covenant of Works shall be required at their hands.