The Providence of GOD. (1) to The Covenant of Works.

The Providence of GOD. (1)

GOD's Works of Providence are his most holy, wise, and powerful Preserving and Governing all his Creatures, and all their Actions.

The Work of God's Providence, Joh. 5.17. My Father worketh hitherto, and I work. The great God hath rested from the Works of Creation, he doth not create any new Species of Things, Gen. 2.7. He rested from all his Works, and therefore the Scripture must needs be meant of God's Works of Providence, My Father worketh and I work. Psal. 103.19. His kingdom ruleth over all; i. e. his Providencial Kingdom. Now for the clearing of this Point, I shall,

• 1. Show you that there is a Providence.

• 2. What that Providence is.

• 3. Lay down some Maxims or Propositions concerning the Providence of God.

1. That there is a Providence: There is no such thing as blind Fate, but there is a Providence that guides and governs in the World, Prov. 16.33. The lot is cast into the lap, but the whole dispose thereof is of the Lord.

2. What this Providence is? I answer, Providence is God's ordering all Issues and Events of things after the Council of his Will to his own Glory, 1. I call Providence God's ordering of things, to distinguish it from his Decrees, God's Decree ordains things that shall fall out, God's Providence ordereth them.

2. I call Providence the ordering of Things after the Council of God's Will, that I may free it from all Rashness and Precipitancy, and to show you that 'tis a high Act of Prudence done after the Council of his own Will.

3. God orders all Events of things after the Council of his Will to his own Glory, the Glory of God being the Ultimate End of all God's Actings, and the Centre where all the Lines of Providence do meet. The Providence of God is Regina Mundi, the Queen and Governess of the World; it is the Eye that sees, and the Hand that turns all the Wheels in the Universe. God is not like an Artificer that builds a House and then leaves it and is gone, but like a Pilot that does with a great deal of Care steer on the Ship of the whole Creation.

3. I shall lay down some Positions about the Providence of God.

1. God's Providence reaches to all Places, Persons and Occurrences, 1. To all Places, Jer. 23. Am I a God at hand, and not a God afar off? The Diocess where Providence visits is very large, it reaches to Heaven, to Earth and Sea, Ps. 107.23, 24. They that go down to sea see the wonders of God in the deep. Now that the Sea which is higher then the Earth, should not drown the Earth, is a Wonder of Providence: and the Prophet Ionah he saw the Wonders of God in the Deep, when the very Fish which did devour him and swallow him, did bring him safe to Shore. 2. God's Providence reaches to all Persons, especially the Persons of the Godly, they are in a special manner taken notice of; God takes care of every Saint in particular, as if he had none else to take care for, 1 Pet. 5.7. He careth for you, (i. e.) Elect in a special manner. Psal. 33.18, 19. The eye of the Lord is over them that fear him; to preserve them from death, and to keep them alive in famine. God by his Providential Care shields off Dangers from his People, he sets a Life-guard of Angels about them, Psal. 19.11. God's Providence keeps the very Bones of the Saints, Psal. 34.10. It bottles their Tears, Psal. 56.8. It strengthens the Saints in their Weaknesses, Heb. 11.34. It supplies all their Wants out of its Alms-basket, Psal. 23.5. Thus Providence doth wonderfully supply the Wants of the Elect. When the Protestants in Rochel were besieged by the French King, God by his Providence sent in a great number of small Fishes that fed them, such as were never seen before in that Haven. So the Raven, that unnatural Creature, (that will hardly feed its own Young, yet) providentially brought Sustenance to the Prophet Elijah, 1 Kings 17.6. The Virgin Mary, though by bearing and bringing forth the Messiah she help'd to make the World rich, yet she herself was very poor; and now being warned of the Angel to go into Aegypt, Matth. 2.13. the Virgin had scarce enough to bear her Charges thither, see now how God provides for her before-hand, he by his Providence sends the Wise-men from the East, and they bring costly Gifts, Gold, Myrrh, and Franckincence and present there to Christ: And now the Virgin had enough to defray her Charges unto

to Aegypt. God's Children sometimes scarce know how they are fed, and yet Providence feeds them, Psal. 37.3. Verily thou shalt be fed. If God will give his People a Kingdom when they dye, he will not deny them daily Bread while they live. 3. God's Providence reaches to all Affairs and Occurrences in the World, there is nothing that stirs in the World but God hath by his Providence the over-ruling of it. The raising of a Man to Honour, whence is this? but through Divine Providence: Psal. 75.7. He puts down one, and sets up another. Success and Victory in Battel is the result of Providence; Saul had the Victory, but God wrought the Salvation, 1 Sam. 11.13. That among all Virgins that were brought before the King, that Esther should find Favour in the Eyes of the King, was not without God's special Providence; for by this means the Lord saved the Iews alive that were destinat'd to Destrustion. Providence reaches to the least of things, to the Birds and Pismire; Providence feeds the young Raven when the Dam forsakes it, and will give it no Food, Psal. 147.9. Providence reaches to the very Hairs of our Head, Matth. 10.30. The hairs of your head are numbred; and surely if Providence reaches to our Hairs, then much more to our Souls. And thus you have seen that the Providence of God reaches to all Places, to all Persons, to all Occurrences and Affairs. Now there are two Objections against this Doctrine,

Object. 1. But may some say, There are many things done in the World which are Excentrecal▪ they are very disorderly and irregular, and surely the Providence of God doth not [gap]each to these things?

Answ. Yes, these things that seem to us irregular, God makes use of to his own Glory. For Instance: Suppose you were in a Smith's Shop, and there should see several sorts of Tools, some crooked, some bowed, others hook'd, would you condemn all these things for nought because they do not look handsome; the Smith makes use of them all for the doing of his Work. Thus it is with the Providence of God, they seem to us to be very crooked and strange, yet they all carry on God's Work. I shall clear this to you in two particular Cases:

1st, God's People are low; why this seems to be very much out of order, that these that are best should be in the lowest Condition: but there is much Wisdom to be seen in this Providence, as appears thus: 1. Perhaps the hearts of the Godly were lifted up with Riches, or with Success, now God comes with an humbling Providence to Afflict them and Fleece them; better is the Loss that makes them Humble, then the Success that makes them Proud. Again, 2. if the Godly were not sometimes afflicted, and suffer'd an Eclipse in their outward Comforts, how could their Graces be seen, their Faith and Patience. If it were always Sunshine, we should see no Stars; if we should have always Prosperity, it would be hard to see the Actings of Mens Faith. Thus you see God's Providences are wise and regular, though to us they seem very strange and crooked.

2dly, Here's another Case, the Wicked flourish; this seems to be very much out of order: ay, but God in his Providence sees good sometimes that the worst of Men should be exalted, they may do some work to God, though against their will, Isa. 10.7. God will be in no Man's debt. God makes use of the Wicked sometimes to protect and shield his Church: he makes use of them to refine and purifie his People, Hab. 1.12. Thou hast ordained them for correction. As if the Prophet had said. Thou hast ordain'd the Wicked to correct thy Children. (And indeed as Austin saith well, We are beholding to wicked Men, who against their wills do do us good.) As the Corn is beholding to the Flayl to thresh off its Husks, or as the Iron is beholding to the File to brighten it; so the Godly are beholding to the Wicked, tho' it be against their will, to brighten and refine their Graces. Now then if the Wicked do God's own Work, though against their will, God will not let them be Loosers by it, he will raise them in the World, exalt them and wring out the Waters of a full Cup to them. Thus you see these Providences are wise and regular, which to us seem strange and crooked.

Object. 2. But may some say, if God hath a hand in ordering all things that fall out, why then he hath a hand in the Sins of Men?

I answer, No, by no means, he hath no hand in any Man's sin. God cannot go contrary to his own Nature, he cannot do any unholy Action, no more then the Sun can be said to be darkned. Here you must take heed of two things, as you must take heed of making God ignorant of Mens sins, so you must take heed of making God to have a hand in Mens sins: Is it a thing likely that God is the Author of Sin, that is an Avenger of it? Is it a likely thing that God should make a Law against Sin, and then have a hand in breaking his own Law, is that likely? And therefore to answer the Objection, God in his Providence doth permit Mens

sins, Acts 14.16. He suffered all nations to walk in their own ways. God permitted their sin, and he would never permit their sin, if he could not bring good out of it; as the Apothecary can make a Treakle of Poison. Had not Sin been at all permitted, God's Justice in punishing Sin, and his Mercy in pardoning Sin had never been so well known. The Lord is pleas'd to permit it, but he had no hand in it.

Object. But is it not said, that God hardned Pharoah's Heart, here's more then God's bear permitting of Sin?

Answ. God doth not infuse Evil into Men, only he withdraws the Influence of his Graces, and then the Heart hardens of itself, even as Light being withdrawn, Darkness presently follows in the Air; but it were absurd to say, that therefore the Light darkens the Air: and therefore you shall observe that Pharoah is said to harden his own Heart, Exod. 8.15. God is the cause of no Man's Sin; 'tis true God hath a hand in the Action where Sin-is, but no hand in the Sin of the Action: He that plays upon a jarring Instrument, he is the cause of the sounding of the Instrument, but the jarring is from itself: so 'tis here, the Actions of Men so far as they are natural are from God, but so far as they are sinful, they are from Men themselves, and God has no hand at all in them. And so much for the first Position, That God's Providence reaches to all Places, to all Persons, and to all Occurrences.

2. A second Position is this: There are Providences that are casual and accidental to us, are predetermin'd by the Lord: the falling of a Tyle upon one's head, the breaking out of a Fire to us, is casual, but 'tis order'd by a Providence of God. You have a clear Instance of this, 1 Kings 22.34. A certain man drew a bow at a venture, and smote the king of Israel between the joynts of the harness. This Accident was casual as to the Man who drew the Bow, but 'twas divinely order'd by the Providence of God; God's Providence directed the Arrow to hit the Mark. Things that seem to fall out casual and by chance, they are the Issues of God's Decrees, and the Interpretation of his Will.

3. God's Providence is greatly to be observed, but we are not to make it the Rule of our Actions, Psal. 107.43. Whoso is wise, will observe these things. 'Tis good to observe Providence, but we must not make it our Rule to walk by; Providence is a Christian's Diurnal but not his Bible. Sometimes a bad Cause prevails and gets ground, it is not to be liked because it doth prevail; we must not think the better of what is sinful because 'tis successful, here is no Rule of our Actions to be directed by.

4. Divine Providence is irresistible, there is no standing in the way of God's Providence to hinder it: When God's time was come for Ioseph's Release, the Prison could hold him no longer, The king sent and loosed him, Psal. 105.20. When God would indulge the Iews with Liberty in their Religion, Cyrus, by a Providence, puts forth a Proclamation to encourage the Iews to go and build their Temple at Ierusalem, and worship God, Ezra 1.2, 3. If God will shield and protect Ieremiah's Person in Captivity: the very King of Babylon shall nurse up the Prophet, and give charge concerning him that he want nothing, Ier. 39.11, 12.

5. God is to be trusted when his Providences seem to run contrary to his Promises. God promised David to give him the Crown, to make him King, but Providence runs contrary to his Promise: David was pursued by Saul, was in danger of his Life, but all this while it was David's Duty to trust God. Pray observe, the Lord doth oftentimes by cross Providences bring to pass his Promises. God promised Paul the Lives of all that were with him in the Ship; but now the Providence of God seems to run quite contrary to his Promise, the Winds blew, the Ship splits and breaks in pieces, and thus God fulfill'd his Promise upon the broken pieces of the Ship, they all come safe to shore. Trust God when Providences seem to run quite contrary to Promises.

6. The Providences of God are Checquer-work, they are intermingled: In the Life to come there shall be no more Mixture; in Hell there is nothing but Bitter, in Heaven there is nothing but Sweet: but in this Life the Providences of God are mixed, there is something of the sweet in them, and something of the bitter. Providences are just like Israel's Pillar or Cloud that conducted them in their March, it was dark on one side and light on the other, so the Providences of God are a dark part and a light part. In the Ark there was laid up the Rod and Manna, so are God's Providences to his Children, there is something of the Rod and something of the Manna: so that we may say with David, I will sing of mercy and judgment. Ioseph: was in Prison, there was the dark side of the Cloud, but God was with Ioseph,

there was the light side of the Cloud. Ashur's Shooes were of Brass, but his Feet were dipt in Oyl, Deut. 33.24. So Affliction is the Shooe of Brass that pinches; ay, but there is Mercy mingled with the Affliction, there's the Foot dipt in Oyl.

7. The very same Action as it comes from God's Providence may be good, which as it comes from Men may be evil. For Instance: Ioseph being sold into Aegypt, as he was sold by his Brethren it was evil, very wicked, for it was the Fruit of their Envy; but as it was an Act of God's Providence, so it was good, for by this means Iacob and all his Family were preserved alive in Aegypt. Another Instance is in Shimei's cursing David, now as Shimei cursed David, 'twas wicked and sinful, for 'twas the Fruit of his Malice; but as his cursing was ordered by God's Providence, so 'twas an Act of God's Justice to punish David, and to Humble him for his Adultery and Murder. The Crucifying of Christ as it came from the Iews 'tis an Act of Hatred and Malice to Christ: So Iudas betraying him was an Act of Covetuousness; but as it was an Act of God's Providence, so there was good in it; for, see, it was an Act of God's Love in giving Christ to dye for the World. Thus I have clear'd to you the Doctrine of God's Providence, in these several Positions: let me now speak something by way of Application.

The Providence of GOD. (2)

Use 1. By way of Exhortation, in these particulars, 1st, Admire God's Providence: The Providence of God keeps the whole Creation upon the Whee[gap]s, or else it would soon be dissolved, and the very Axle-tree would break in pieces: If God's Providence should be withdrawn but for a while, Creatures would be dissolved, and run into their first Nothing. Without this wise Providence of God there would be an Anxiety and Confusion in the whole World; just like an Army when it is routed and scatter'd. The Providence of God infuses Comfort and Virtue into every thing we enjoy; our Cloaths would not warm us, our Food would not nourish us without the special Providence of God. And doth not all this deserve your Admiration of Providence?

2. Learn quietly to submit to Divine Providence; do not murmur at things that are order'd by Divine Wisdom. We may no more find fault with the Works of Providence, then we may with the Works of Creation: It is a Sin as well to quarrel with God's Providence, as to deny God's Providence. If Men do not act as we would have them, they shall act as God would have them. His Providence it is his Master-wheel that turns these lesser Wheels, and God will bring his Glory out of all at last: Psal. 39.9. I was dumb and opened not my mouth, because thou, Lord, didst it. It may be we think sometimes we could order things better if we had the Government of the World in our hands; but, alas! should we be left to our own Choice, we should choose those things that are hurtful for us. David did earnestly desire the Life of his Child which was the Fruit of his Sin; now had the Child lived it had been a perpetual Monument of his Shame. Let us be content God should Rule the World; learn to acquiesce in his Will, and submit to his Providence: Doth any Affliction befal you, remember God sees it is that which is fit for you, or it should not come; your Cloaths cannot be so fit for you as your Crosses. God's Providence may sometimes be secret, but it is always wise: Tho' we may not be silent under God's Dishonour, yet we should learn to be silent under his Displeasure.

3. You that are Christians, believe that all God's Providences shall conspire for the good of his People, and shall promote their Salvation at last. The Providences of God are sometimes dark, and our eyes dim, and we can hardly tell what to make of them: but when we cannot unriddle Providence, believe it shall work together for the good of the Elect, Rom. 8.28. The Wheels in a Watch seem to move cross one to another, but they help forward the Motion of the Watch, and make the Larum strike; so the Providences of God seem to be cross Wheels, but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itse[gap]f evil and hurtful, but as it prevents a Fevor, and tends to the Health of the Patient, so it is good: So Affliction in itself is not glorious but grievous, but the Lord turns this to the good of his Saints. Poverty shall starve their Sins, Affliction shall prepare them for a Kingdom. Therefore, Christians, believe that God loves us, that he will make the most cross Providences to promote his Glory, and our Good.

4. Let this be an Antidote against Immoderate Fear; for nothing comes to pass but what is ordain'd by God's Decree, and ordered by his Providence. We sometimes fear what the Issue of things will be; Men grow high in their Actings; let us not make things worse by our Fear. Men are limited in their Power, and shall not go one Hair's breadth further then God's Providence will permit: He

might let Sennacherib's Army march towards Ierusalem, but he shall not shoot one Arrow against it, Isa. 38.36. Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand. When Israel was compassed in between Pharoah and the Red Sea, no question some of their hearts did begin to tremble, and they look'd upon themselves as dead Men, but Providence so ordered it, that the Sea was a safe Passage to Israel, and a Sepulchre to Pharaoh and all his Host.

Use 2. Comfort in respect of the Church of God: God's Providence reacheth in a more special manner to his Church, Isa. 27.2. Sing ye unto her, A vineyard of red wine. God waters this Vineyard with his Blessings, and watcheth over it by his Providence, I the Lord keep it night and day. Such as think totally to ruin the Church, must do it in a time when it is neither Day nor Night, for the Lord keeps it by his Providence Night and Day. What a miraculous Conduct of Providence had Israel, God led them by a Pillar of Fire, gave them Manna from Heaven, set the Rock abroach. God by his Providence preserves his Church in the midst of Enemies; which is as to see a Spark kept alive in the Ocean, or a Flock of Sheep among Wolves. God saves his Church strangely, 1. By giving Unexpected Mercies to his Church, when she looked for nothing but Ruine, Psal. 126.1. When the Lord turned the captivity of Sion, we were like them that dream. How strangely did God raise up Queen Esther to preserve alive the Iews, when Haman had got a bloudy Warrant sign'd for their Execution? 2. Strangely by saving in that very way in which we think he will destroy: God works sometimes by Contraries. He raiseth his Church by bringing it low. The Bloud of the Martyrs hath watered the Church, and made it more fruitful, Exod. 1.12. The more they afflicted them, the more they multiplied: The Church is like that Plant Gregory Nazianzen speaks of, [gap], it lives by dying, and grows by cutting. 3. Strangely in that he makes the Enemy do his Work: When the People of Amon, and Moab, and Mount Seir came against Iudah, God set the Enemy one against another, 2 Chr. 20.23. The children of Amon and Moab, stood up against them of Mount Seir, to slay them; and when they had made an end of the inhabitants of Seir, every one help'd to destroy another. In the Powder-Treason he made the Traytors to be their own Betrayers: God can do his work by the Enemies hand. God made the Aegyptians send away the People of Israel laden with Jewels, Exod. 12.36. The Church is the Apple of God's Eye, and the Eye-lid of his Providence doth daily cover and defend it.

5. Let the merciful Providences of God cause Thankfulness: We are kept alive by a Wonder-working Providence. Providence makes our Cloaths warm us, our Meat nourish us. We are fed every day out of the Alms-basket of God's Providence. That in Health, that we have an Estate, it is not our Diligence but God's Providence, Deut. 8.18. Thou shalt remember the Lord thy God, for he it is that gives thee power to get wealth. Especially if we go a st[gap]p higher, we may see cause of Thankfulness: That we should be born and bred in a Gospel Climate; that we should live in such a place where the Sun of Righteousness shines; this is a signal Providence: Why might not we have been born in such places where Paganism prevails? That Christ should make himself known to us, and touch our hearts with his Spirit, when he passeth by others: Whence is this but from the miraculous Providence of God, which is the Effect of his Free-grace?

Use 3. See here that which may make us long for that time when the great Mystery of God's Providence shall be fully unfolded to us. Now we scarce know what to make of God's Providences; therefore are ready to Censure what we do not understand, but in Heaven we shall see how all God's Providences (Sickness, Losses, Sufferings,) carried on our Salvation. Here we see but some dark pieces of God's Providence, and it is impossible to judge of God's Works by Pieces, but when we come to Heaven, and see the full Body and Pourtraicture of God's Providence drawn out in its lively Colours, it will be a glorious Sight to behold: Then we shall see how all God's Providences help'd to fulfil his Promises. Never a Providence but we shall see had either a Wonder or a Mercy in it.

The Covenant of Works.

Quest. IX. I Proceed to the next Question, What special Providence did God exercise towards Man in the Estate wherein he was created?

Answ. When God created Man he entred into a Covenant of Life with him, upon Condition of perfect Obedience, forbidding him to eat of the Tree of Knowledge, upon pain of death.

For this, consult with Gen. 2.16, 17. And the Lord commanded the man, saying, of every Tree of the Garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil, thou shalt not eat; for in the day thou eatest of it, thou shalt surely die. The Subject then of our next Discourse is, the Covenant of Works. This Covenant was made with Adam, and all Mankind; for Adam was a publick Person, and the Representative of the World.

Quest. For what Reason did God make a Covenant with Adam and his Posterity in Innocency?

Resp. 1. To shew his Soveraignty over us, we were his Creatures; and as God was the great Monarch of Heaven and Earth, God might impose upon us terms of a Covenant. 2. God made a Covenant with Adam to bind him fast to God; as God bound himself to Adam, so Adam was bound to God by the Covenant.

Quest. What was the Covenant?

Resp. God commanded Adam not to eat of the Tree of Knowledge; God gave Adam leave to eat of all the other Trees of the Garden. God did not envy him any Happiness, only, meddle not with this Tree of Knowledge, because God would try Adam's Obedience: As King Pharaoh made Ioseph chief Ruler in his Kingdom, and gave him a Ring off his Finger, and a Chain of Gold, only he must not touch his Throne, Gen. 41.40. in like manner God dealt with Adam, he gave him a sparkling Jewel, Knowledge, and araid him with a fine Vesture, put upon him the Garment of Original Righteousness, only saith God, Touch not the Tree of Knowledge, for that is aspiring after Omnisciency. Adam had power to have kept this Law; Adam had the Copy of God's Law written in his heart. This Covenant of Works, had a Promise annexed to it, and a Threatning. 1. The Promise, Do this and live. In case Man had stood, it is probable he had not died, but had been translated to a better Paradise. 2. The Threatning, Thou shalt die the death; Hebr. in dying thou shalt die; that is, thou shalt die both a natural Death and an Eternal, unless some other Expedient be found out for thy Restoration.

Quest. But why did God give Adam this Law, seeing God did foresee that Adam would transgress?

Resp. 1. It was Adam's fault he did not keep the Law; God gave him a stock of Grace to trade with, but he of himself broke. 2. Though God foresaw Adam would transgress, yet that was not a sufficient reason that Adam should have no Law given him: for by the same reason, God should not have given his written Word to Men, to be a Rule of Faith and Manners, because he foresaw that some would not believe, and others would be prophane. Shall not Laws be made in the Land because some break them? 3. God, though he foresaw Adam would break the Law, he knew how to turn it to a greater good, in sending Christ. The first Covenant being broken, he knew how to establish a second, and a better. Well, concerning the First Covenant, consider these four Things.

1. The Form of the first Covenant in Innocency, was working; Do this and live. Working was the Ground and Condition of our Justification, Gal. 3.12. Not but that working is required in the Covenant of Grace: we are bid to work out salvation, and be rich in good works. But works in the Covenant of Grace are not required under the same Notion, as in the first Covenant with Adam. Works are not required to the Iustification of our Persons, but as a Testification of our Love to God, not as a Cause of our Salvation, but as an Evidence of our Adoption. Works are required in the Covenant of Grace, not so much in our own strength, as in the strength of another. It is God which worketh in you, Phil. 2.13. As the Scrivener guides the Child's hand, and helps him to form his Letters, so that it is not so much the Child's writing, as the Scriveners that guides his hand; so not our working, as the Spirit's co-working.

2. The Covenant of Works was very strict. God required of Adam, and all Mankind, 1. Perfect Obedience. Adam must do all things written in the Book of the Law, Gal. 3.10. and not fail, either in the matter or manner. Adam was to live up to the whole breadth of the Moral Law, and go exactly according to it, as a well made Dial goes with the Sun: a sinful thought had forfeited the Covenant. 2. Personal Obedience. Adam must not do his work by a Proxy, or have any Surety bound for him; no, it must be done in his own Person. 3. Perpetual Obedience. He must continue in all things written in the Book of the Law, Gal. 3.10. Thus it was very strict. There was no Mercy in case of failure.

3. The Covenant of Works was not built upon a very firm Basis; therefore it must needs leave Men full of Fears and Doubts. The Covenant of Works rested upon the strength of Man's inherent Righteousness; which though in Innocency was perfect, yet was subject to a change. Adam was created holy, but mutable. He had a power to stand, but not a power not to fall. Adam had a stock of Original Righteousness to begin the World with, but he was not sure he should not break. Adam was his own Pilot, and could steer right in the time of Innocency; but he was not so secured, but that he might dash against the Rock of a Temptation, and he and his Posterity suffer Shipwrack. So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam's heart, he having no Security given him, that he should not fall from that glorious state.

4. The Covenant of Works being broken by Sin, Man's Condition was very deplorable and desperate. He was left in himself helpless; there was no place for Repentance: the Justice of God being offended, sets all the other Attributes against Mandkind When Adam lost his Righteousness, he lost his Anchor of Hope, and his Crown: there was no way for Man's relief, unless God would find out such a way that neither Man nor Angels could devise.

Use 1. See the Condescension of God, who was pleased to stoop so low, as to make a Covenant with us. For the God of Glory to make a Covenant with Dust and Ashes; for God to bind himself to us, to give us Life in case of Obedience: Entring into Covenant was a sign of God's Friendship with us, and a Royal Act of his Favour.

2. See what a glorious Condition Man was in, when God entred into Covenant with him: 1. He was placed in the Garden of God, which for the pleasure of it, was called Paradise, Gen. 2.8. he had his choice of all the Trees, (one only excepted) he had all kind of precious Stones, pure Mettals, rich Cedars; he was a King upon the Throne, and all the Creation did obeysance to him, as in Ioseph's Dream, all his Brethrens sheaves did bow to his sheaf. Man in Innocency had all kind of Pleasure that might ravish his Sences with delight, and be as Baits to allure him to serve and worship his Maker. 2. Besides, he was full of Holiness; Paradise was not more adorned with Fruit, then Adam's Soul was with Grace. He was the Coin on which God had stamp'd his lively Image; Light sparkled in his Understanding, he was like an Earthly Angel, his Will and Affections were full of order, tuning harmoniously to the Will of God. Adam was [gap], a perfect Pattern of Sanctity. 3. Adam had intimacy of Communion with God, and conversed with him, as a Favourite with his Prince. Adam knew God's Mind, and had his Heart. He not only enjoyed the Light of the Sun in Paradise, but the Light of God's Countenance. This Condition was Adam in when God entred into Covenant with him. But this did not long continue; Man being in honour abideth not, Psal. 49. ult. lodged not for a night; his Teeth watered at the Apple, and ever since it hath made our Eyes water.

3. Learn from Adam's Fall, how unable we are to stand in our own strength. If Adam in the state of Integrity did not stand, how unable are we now, when the Lock of our original Righteousness is cut? If purified Nature did not stand, how then shall corrupt Nature? we need more strength to uphold us then our own.

4. See in what a sad Condition all Unbelievers and Impenitent Persons are: so long as they continue in their sins, they continue under the Curse of the first Covenant. Faith intitles us to the Mercy of the second Covenant: but while Men are under the power of their sins, they are under the Curse of the first Covenant, and if they die in this Condition, they are damned to Eternity.

5. See the wonderful goodness of God, who was pleased, when we had forfeited the first Covenant, to enter into a new Covenant with us. Well may it be called Foedus Gratiae, a Covenant of Grace; it is bespangled with Promises, as the Heaven with Stars. When the Angels, those glorious Spirits fell, God did not enter into a new Covenant with them to be their God, but let those golden Vessels lie broken;

but hath entred into a second Covenant with us, better then the first, Hebr. 8.6. It is better, because it is surer; it is made in Christ, and cannot be reversed; Christ hath engaged his strength to keep every Believer. In the first Covenant we had à posse stare, a power of standing: in the second we have à non posse cadere, an impossibility of Falling finally, 1 Pet. 1.5.

6. Whoever they are that look for Righteousness and Salvation by the power of their Free-will, or the inherent goodness of their Nature, or by Virtue of their Merit, as the Socinians and Papists, these are all under the Covenant of Works; they do not submit to the Righteousness of Faith, therefore they are bound to keep the whole Law, and in case of failure they are condemned. The Covenant of Grace is like a Court of Chancery, to relieve the Sinner, and help him who is Cast by the first Covenant. It saith, Believe in the Lord Jesus, and be saved; but such as will stand upon their own inherent Righteousness, Free-will, and Merit, they fall under the first Covenant of Works, and are in a perishing Estate.

Use 2. Let us labour by Faith to get into the second Covenant of Grace, and then the Curse of the first Covenant is taken away by Christ. If once we get to be Heirs of the Covenant of Grace, we are in a better state than before. Adam stood on his own Legs, therefore fell; we stand in the strength of Christ. Under the first Covenant the Justice of God, as an Avenger of Blood, pursues you; but if ye get into the second Covenant, you are got into the City of Refuge you are safe, and the Justice of God is pacified towards you.