erstood warily, according to the text. "Blessed be
God, who hath called us unto the fellowship of His Son Jesus Christ our
Lord." He is still our Lord, though in fellowship with us. It is a
covenant of infinite condescension on God's part, whereby He enters into
a league of friendship with His people.

2. The mercy is the greater, because this covenant was made after the
fall of Adam. After we had broken the first covenant, that the Lord
should try us the second time, is not only an act of infinite goodness
of God, but of infinite mercy. There is a difference between the
goodness and the mercy of God. Goodness may be shewed to those that are
not in misery: but mercy supposeth misery. And this was our condition
after the breach of the first covenant.

3. That God should make this covenant with man, and not with devils.

4. This sets out the mercy of the covenant, because it contains such
rare and glorious benefits, and therefore it is called a covenant of
life and peace. "An everlasting covenant even the sure mercies of
David." It is compared to the waters of Noah, Isa. liv. 6. Famous are
those two texts; Exod. xix. 5, 6; Jer. xxxii. 40, 41--texts that hold
forth strong consolation. By virtue of the covenant, heaven is not only
made possible, but certain to all believers, and certain by way of oath.
It is by virtue of the covenant that we call Him Father, and may lay
claim to all the power, wisdom, goodness and mercy, that are in God. As
Jehoshaphat told the king of Israel, to whom he was joined in covenant,
"I am as thou art, my people as thy people, my horses as thy horses:" so
doth God say to all that are in covenant with Him, "My power is thine,
My holiness is thine." By virtue of this covenant, whatsoever thou
wantest, God cannot deny it thee, if it be good for thee. Say unto God,
Lord, Thou hast sworn to take away my heart of stone, and to give me a
heart of flesh, Thou hast sworn to write Thy law in my heart, Thou hast
sworn to circumcise my heart, Thou hast sworn to give me Christ, to be
my king, priest and prophet. And God cannot but be a covenant-keeper.
By virtue of this covenant, God cannot but accept of a poor penitent
sinner, laying hold upon Christ for pardon. In a word, we may challenge
pardon and heaven by our covenant. God is not only merciful but just to
forgive us; we may challenge heaven through Christ, out of justice. And

5. That the condition of the covenant on our part should be upon such
easy