made, ratified, and established betwixt God and man, is a matter that must be refolved into fome cogent, important, and indifpenfible cause. And this will the more evidently appear, if we confider:

First, In general, That the first covenant was good, holy, righteous, and equal. It was fuch as became God to make, and was every way the happiness of the creature to accept of. We need no other argument to prove it holy and good, than this, that God made it. It was the effect of infinite holinefs, wifdom, righteoufnefs, goodness, and grace. And therefore in itself was it every way perfect; for fo are all the works of God. Befides, it was fuch, as man, when through his own fault he cannot obtain any good by it, and must perish everlastingly by vertue of the curfe of it; yet cannot but fubfcribe unto its righteousness and holiness. The law was the rule of it, therein is the tenor of it contained. Now, faith the apostle, whatever becomes of the fin, and the finner, the law is holy, and the commandment is holy, and just, and good, Rom. vii. 12. Holy in itself, and its own nature, as being the order and conftitution of the most holy God. Juft and equal with reference unto us; fuch as we have no reason to complain of, or repine against the authority of it; and the terms of it are moft righteous. And not only fo, but it is good alfo, that which notwithstanding the appearance of rigour and feverity, which it is accompanied withal, had in it an exceeding mixture of goodness and grace, both in the obedience conftituted in it, and the reward annexed unto it; as might be more fully manifefted, were that our prefent work.

Secondly, In particular, it was good, holy, and righteous in all the commands of it, in the obedience which it required. And two things there were that rendred it exceeding righteous, in reference unto its precepts or commands. ft, That they were all fuited unto the principles of the nature of man created by God, and in the regular acting whereof confifted his perfection. God in the first covenant required nothing of man, prefcribed nothing

nothing unto him, but what there was a principle for the doing and accomplishing of it ingrafted and implanted on his nature; which rendred all thofe commands equal, holy, and good. For what need any man complain of that which requires nothing of him, but what he is from his own frame and principles inclined unto? 2dly, All the commands of it were proportionate unto the ftrength and ability of them to whom they were given. God, in that covenant, required nothing of any man, but what he had before enabled him to perform; nothing above his ftrength, or beyond his power; and thence was it alfo righteous. 3dly, It was exceeding good, holy, and righteous, upon the account of its promises and rewards. Do this, faith the covenant: this which thou art able to do, which the principles of thy nature are fitted for, and inclined unto. Well, what fhall be the iffue thereof? Why, do this and live, life is promifed unto obedience, and that fuch a life, as both for the prefent and future condition of the creature, was accompanied with every thing that was needful to make it bleffed and happy. Yea, this life having in it the eternal enjoyment of God, God himfelf as a reward, was exceedingly above whatever the obedience of man could require as due, or have any reafon, on any other account, but merely of the goodness of God, to expect.

Thirdly, There was provifion in that covenant for the prefervation and manifestation of the glory of God, whatever was the event on the part of man. This was provided for in the wisdom and righteoufnefs of God. Did man continue in this obedience, and fulfil the terms of the covenant; all things were laid in fubferviency to the eternal glory of God in his reward. Herein would he for ever have manifefted and exalted the glory of his holiness, power, faithfulness, righteoufnefs and goodnefs. As an almighty Creator, and preferver, as a faithful God, and righteous rewarder, would he have been glorified. On fuppofition on the other fide, that man by fin and rebellion fhould tranfgrefs the terms and tenor

of

of this covenant, yet God had made provifion that no detriment unto his glory fhould enfue thereon. For by the conftitution of a punishment proportionable in his juftice unto that fin and demerit, he had provided, that the glory of his holiness, righteoufnefs, and veracity in his threatnings, fhould be exalted, and that to all eternity. God would have loft no more glory and honour by the fin of man, than by the fin of angels which in his infinite wifdom and righteoufnefs is become a great theatre of his eternal glory. For he is no lefs excellent in his greatness and severity, than in his goodness and

power.

Wherefore, we may now return unto our former enquiry. All things being thus excellently and admirably difpofed in infinite wifdom and holiness in this covenant, the whole duty and bleffednefs of man being fully provided for, and the glory of God abfolutely fecured upon all events, what was the reafon that God left not all things to ftand or fall according to the terms of it? Wherefore doth he reject and lay afide this covenant, and promise to make another, and do fo accordingly? Certain it is, that he might have continued it with a bleffed fecurity to his own glory; and he makes all things for himself, even the wicked for the day of evil.

God himself fhews what was the only and fole reafon of this difpenfation, Heb. viii. 7, 8, 9, 10, 11, 12, 13. The fum of it is this. Notwithstanding the blessed conftitution of the first covenant, yet there was no provifion for the pardon of fin, no room or place for forgiveness in it; but on fuppofition that man finned, he was in that covenant left remedilefs. God had not in it revealed that there was any fuch thing as forgiveness with him; nor had any finner the leaft hope or grounds of expectation from thence of any fuch thing in him. Die he muft, and perifh, and that without remedy or recovery. Now, faith God, this must not be. Mercy, goodness, grace require another state of things. This covenant will not manifeft them; their effects will not be communicated to poor finners by it. Hence, faith

he,

he, "It is faulty, that is defective; I will not lose the glory of them, nor fhall finners be unrelieved by "them: And therefore, altho' I may ftrictly tie up all "mankind tato the terms of this; yet, I will make "another covenant with them, wherein they fhall know "and find, that there is forgiveness with me, that they "may fear me."

Now, next to the blood of Chrift, whereby this covenant was ratified and confirmed, this is the greatest evidence that can poffibly be given, that there is forgiveness with God.' To what end elfe doth God make this great alteration in the effects of his will, in his way of dealing with mankind? As forgiveness of fin is exprefly contained in the tenor and words of the covenant, fo fet it afide, and it will be of no more ufe or advantage than the former. For, as this covenant is made. directly with finners, nor was there any one in the world when God made it, that was not a finner, nor is it of ufe unto any but finners, fo is forgiveness of fins the very life of it.

Hence we may fee two things. First, The greatnefs of forgiveness, that we may learn to value it: and Secondly, The certainty of it, that we may learn to believe it.

First, The greatnefs of it. God would not do fo great a thing as that mentioned, but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God, and the good of the fouls of men, God would not for the fake of it, have laid afide one covenant, and made another. We may evidently fee how the heart of God was fet upon it, how his nature and will were engaged in it. All this was done that we might be pardoned. The old glorious fabric of obedience and rewards fhall be taken down to the ground, that a new one may be erected for the honour and glory of forgiveness. God forbid that we fhould have flight thoughts of that which was fo ftrangeYly and wonderfully brought forth, wherein God had as it were embarked his great glory. Shall all this be Сс

done

done for our fakes, and fhall we undervalue it, or difefteem it? God forbid. God could, if I may fo fay, more easily have made a new world of innocent creatures, and have governed them by the old covenant, than have established this new one for the falvation of poor finners; but then, where had been the glory of forgiveness? It could never have been known that there was forgiveness with him. The old covenant could not have been preserved, and finners pardoned. Wherefore, God chofe rather to leave the covenant, than finners unrelieved, than grace unexalted, and pardon un exercised. Prize it, as you prize your fouls, and give glory unto God for it, as all thofe that believe will do unto eternity.

it.

Secondly, For the fecurity of it, that we may believe

What greater can be given? God deceiveth no man, no more than he is deceived. And what could God, that cannot lie, do more to give us fatisfaction herein, than he hath done? Would you be made partakers of this forgivenefs? Go unto God, fpread before him this whole matter; plead with him, that he himself hath fo far laid afide the firft covenant, of his own gracious will, as to make a new oue; and that merely because it had no forgivenefs in it. This he hath made on purpose, that it might be known, that there is forgivenefs in him. And fhall not we now be made partakers of it? Will he now deny that unto us, which he hath given fuch affurance of, and raifed fuch expectations concerning it? Nothing can here wrong. us, nothing can ruin us but unbelief. Lay hold on this covenant, and we fhall have pardon. This God expreffeth, Ifa. xxvii, 4, 5. Will we continue on the old bottom of the firft covenant? All that we can do thereon, is but to fet thorns and briars in the way of God, to fecure ourselves from his coming against us, and upon us, with his indignation and fury. Our fins are fo, and our righteousness is no better. And what will be the iffue? both they and we fhall be trodden down, confumed, and burnt up. What way then, what re

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