(1.) They have a very different rise. The foundation, and principal law of special grace, dispensed in the cove- nant is this; that some sinned, and another was punished. So it is laid down expressly, Isa. liii. 6 .* All we like sheep have gone astray : we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.' 2 Cor. v. 21. 'He was made sin for us, that we might become the righteousness of God in him.' Gal. iii. 13, 14. 'A curse for us, that the blessing of faithful Abraham might come on them that believe ;' 1 Pet. ii. 24. This is the great and so- vereign principle of the covenant of grace, that a commu- tation should be made of persons, as to punishments and rewards ; that sinners should be provided of a substitute, one that should undergo the punishment due to them, that they might go free ; and procure a reward for them who could procure none for themselves.
Now the supreme and sovereign l&w of providential dis- pensations is utterly diverse, and alien from this of the cove- nant of o-race. This vou have asserted, Ezek. xviii.20. 'The soul that sinneth it shall die : one shall not bear the ini- quity of another : the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.' Take this for a law of universal right and indis- pensable, extend it to the covenant of grace, and it is abso- lutely exclusive of the substitution and satisfaction of Christ. But it is the ground, rule, and law of providential dispensations, that God is there treating about; and vindi- cating his dealing with any people as to his presence with thera, and acting towards them therein, which is diverse, as
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you see, from the foundation of the covenant before men- tioned.
(2.) As^the foundations are diverse, so is the rule of their continuance. What is the rule and measure of God's con- tinuance with his people in the covenant of grace? Plainly this : that he will never forsake them ; and on that account will take care that they shall never forsake him, but abide with him for ever. It is not whilst they do so and so, he will abide with them, and when they cease so to do, he will forsake them, as to his federal and covenant presence : there is not such a sandy foundation left us, of our abiding with God in Christ. See the tenour of the covenant, Jer. xxxi. 33. xxxii. 38 — 40. The sum is, that God will be with them, and take care that they always abide with him; and there- fore hath he provided for all interveniences imaginable, that nothing shall violate this union. God lays his un- changeableness as the foundation of the covenant, Mai. iii. 6. and he therein makes us unchangeable ; not absolutely so, for we change every moment; but with respect to the terms and bounds of the covenant, he hath undertaken, that we shall never leave him. The law of God's presence in respect of providential dispensations, and all special privileges at- tending it, is quite of another importance: it is purely con- ditional, as you may see in my text. The tenour of it is ex- pressed to the height, 1 Sam. ii. 30. ' I said indeed that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, that be far from me ; for them that honour me, I will honour, and they that de- spise me, shall be lightly esteemed.' Here is no alteration of counsel or purpose in God; but merely an explanation of the rule, law, and tenour of providential dispensations ; no interpretation of the covenant of grace. Eli held not the priesthood by that covenant, but an explication of the tenour of a privilege given in special providence, Psal. Ixxxix. 32, 33. Hence is that variety of God's dealings with men, men- tioned in the Scripture, which yet are always righteous, ac- cording to one or other of these rules and laws. Isa. xliii. 23, 24. says God of his people, * Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. Thou hast not brought me the small cattle of thy burnt-offerings, neither hast thou honoured me with thy
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sacrifices. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices : but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities.' What then shall be done with this people? depart from them, destroy them, let them die? No, ver. 25. 'I, even I, am he that blotteth out thy transgressions for my own sake, and will not remember thy sins.' So also chap. Ivii. 17. ' For the iniquity of his coveteousness I was wroth, and smote him : I hid me, and was wroth, and he went on frowardly in the way of his heart.' Surely now God will utterly consume them, root and branch, as persons incorrigible, and irrecoverable. No, the case is quite otherwise, ver. 18, 19. 'I have seen his way, and will heal him ; I will lead him also, and restore comfort to him:' I will pity him, pardon him, save, sanctify him, and fill him with consolation. Go now to Ezekiel, chap, xxxiii. 18. ' When the righteous turns from his righteousness,' what then? God will heal him and restore comforts unto him, as it was in the places before mentioned. No, no: he shall die, he shall be cut off. What is the reason of this di- versity? Why, in the first place, God speaks of his dealings unto their souls as to his covenant of grace, and all the mer- cies of it; in this last, as to his dealings with their persons, and their outward concernments, in the dispensations of his providence. And the not heeding hereof hath made some pronounce inconsiderately, the covenant of grace to be merely conditional, because they find many mercies and privileges spoken of under such a notion; not considering that all those proposals belong to the law of outward provi- dence, and not to the nature of the covenant of promise, es- tablished in the blood of Christ. And unless this be allowed, nothing can be more contrary to my text, than that promise, and such as that v/hich we have Isa. liv. 9. where provision is made for God's abiding with his people, notwithstanding all their backslidings and provocations ; which he will so far heal, as that he may not forsake them. And this is first to be observed, that we do not in the consideration of God's presence and withdrawings, as to providential dispensations, cast any reflection on the stability and unchangeableness of the covenant of grace. David hath fully stated this business; 2 Sam. xxiii. 5. saith he, 'Although my house be not so