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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	grace_n	work_n	1,598	5	6.0605	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42773	The ark of the covenant opened, or, A treatise of the covenant of redemption between God and Christ, as the foundation of the covenant of grace the second part, wherein is proved, that there is such a covenant, the necessity of it, the nature, properties, parties thereof, the tenor, articles, subject-matter of redemption, the commands, conditions, and promises annexed, the harmony of the covenant of reconciliation made with sinners, wherein they agree, wherein they differ, grounds of comfort from the covenant of suretiship / written by a minister of the New Testament.	Gillespie, Patrick, 1617-1675.	1677 (1677)	Wing G766; ESTC R3490	407,671	492

and didst set him over the works of thy hands Thou hast put all things in subjection under his feet for in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 7. The promises of the service of all the world and of all the creatures God promiseth and will have the services of all the creatures brought about first to Christ and then to him by Christ he hath the service of all the world promised him and indeed he payed for it for he bought it with a price the service of some as Sons to live with him and enjoy him for ever Psal 110.3 Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning and the service of others as slaves Psal 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel And 72.9 11 They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Yea all kings shall fall before him and all nations shall serve him The whole vessels of this great house the world whether they are vessels of honour or dishonour Men or Angels elect Men or Reprobate elect Angels or Devils yet all must be for the Master's use 2 Tim. 2.20 But in a great house there are not only vessels of gold and of silver but also of wood and of earth and some to honour and some to dishonour Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil CHAP. V. Of the Harmony of the Covenant of Suretiship made with Christ and the Covenant of Reconciliation and Grace made with Sinners 1. Wherein they agree 2. Wherein they differ 3. What Conjunction and Connexion is betwixt these Covenants THere is a great affinity between the Covenant of Redemption made with Christ and the Covenant of Reconciliation made with Sinners but it is not the same Covenant that is made with Christ which is made with us We are therefore to take heed to two extreams That we neither confound nor divide these two Covenants There is a likeness betwixt them but not a sameness there is an union here but not an evenness there is here a distinction but not a division a conjunction but not a confusion Let us therefore look upon these two Covenants 1. As agreeing in many things yet not being the same but still to be distinguished 2. Differing in many things yet not to be divided nor separated 3. Connected and conjoyned many ways yet not to be confounded 1. The Covenants of Redemption and Reconciliation agree together beside these things that are essential and so common to all Covenants which I do not here mention in the first rise of both pure soveraign free Grace was the fountain of both hence did both these Covenants spring There was no cause reason motive nor allurement from without nor any necessity of nature within that made Jehovah upon the one part nor Christ upon the other enter into this agreement of Suretiship it was his meer good and gracious pleasure as is already proved See Eph. 1.9 Having made known unto us the mysterie of his will according to his good pleasure which he purposed in himself 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began And the same is the fountain-fountain-cause the first spring and rise of God's Covenant of Reconciliation with us it is not from any reason cause or motive in us nor from any necessity upon God but meerly his gracious pleasure Eph. 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his grace Deut. 7.7 8 The Lord did not set his love upon you nor chuse you because ye were more in number than any people But because the Lord loved you and because he would keep the oath which he had sworn unto your fathers Mat. 11.25 I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so father for so it seemed good in thy sight 2. These two Covenants agree in this That it is the same design and business that is carried on in both The Redemption of a lost or lapsed elect people or as the Apostle calls it Heb. 2.10 The bringing many sons to glory This was the business that Christ did undertake by the Covenant of Suretiship and which he doth prosecute and perfect by the Covenant of Reconciliation This was the thing that was treated and agreed betwixt Jehovah and Christ and is now over again treated and agreed betwixt Christ and us Tit. 1.2 In hope of eternal life which God that cannot lye promised before the world began 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of Reconciliation Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do 3. These two Covenants agree in this That the grand Instrumentality of doing the work in both these Covenants is upon Christ he was to be the main Instrument of action in the work of these two Covenants and is therefore as for other reasons so also upon this account called the man of God's right hand Psal 80.17 whose instrumentality and service God did use from beginning to end in all this business both of Redemption and Reconciliation Eph. 1.7 In whom we have redemption through his blood Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things to himself 4. They agree in this that both these Covenants are commensurable with Gods election of the parties with whom he made the Covenants He first chused Christ and by an eternal destination elected him to be the only person that should work the great work of Redemption and be the Captain of Salvation to his people and with him only he makes the Covenant of Redemption Psal 89.19 I have exalted one chosen out of the people Again he makes choice of an elect Company to follow this Captain to be a people saved by the Lord and with this elect company only chosen in Christ he makes a Covenant of peace and reconciliation in him Luk. 1.68 69 Blessed be the Lord God of Israel for he hath visited and redeemed his people And hath raised up an horn of Salvation for us in the house of his servant David In both I say the Covenant is commensurate to God's election the parties with whom God made both these Covenants were first chosen he first chuseth and then covenanteth with the elect head and with the elect body and members

and trembling and if our working out that which is left to be done by us for our own Salvation be with fear and trembling when by this Covenant of Suretiship we are set beyond the possible reach of actual perishing O what should our working for Salvation have been without this Covenant of Suretiship but endless fruitless toiling with desparation but by the Covenant of Redemption our Salvation is far advanced before our little finger be at the work nay it is in some respect finished all the hard labour is over Justice is satisfied the strength of opposition is broken and we have only broken forces and a beaten adversary to deal with we have little more to do but to stand and see him work Salvation for us and apply his purchased Redemption and yet we have work enough to keep us in continual exercise about the duties of holiness and faith Psal 2.12 2 Cor. 7.1 2 Pet. 1.5 10. Joh. 17.4 I have finished the work which thou gavest me to do And 16.11 of judgment because the Prince of this world is judged Heb. 12.2 Looking unto Jesus the Author and finisher of our faith 4. A Covenant betwixt God and Christ about our Salvation was necessary that the spring and fountain of the life of Salvation to us might lie out of our selves by the Covenant of works the spring of life and blessedness to man lay in himself all his treasure and store was in his stock of habitual Grace but now by this Covenant of Suretiship the water-cock is indeed within our own hearts I mean Faith by which we draw life and vertue out of Christ and through which he conveys it unto us but the fountain and well-head lyes on high for by the Covenant of Redemption God was carrying on a design of love to his elect people and this was part of the contrivance that our Covenant-state through Christ's Suretiship might be Fountain-Love and Grace a state of favour setled and bottomed in the fountain of life and grace Christ Whereas Adam's first Covenant-state was but Cistern-Grace that did not run continually with a spring of live waters to afford fresh supplies the stock of habitual Grace was to him like water in the Pitcher or Cistern but by Christ's Covenant of Suretiship Grace is to us as water in the Fountain that can never run dry Joh. 1.16 And of his fulness have all we received and grace for grace And 4.14 But the water that I shall give him shall be in him a well of water springing up into everlasting life And 14.19 because I live ye shall live also 2 Cor. 9.8 And God is able to make all grace abound towards you that ye always having alsufficiency in all things may abound to every good work 5. This Covenant of Suretiship was necessary for our establishment under this new dispensation that our Rights might be in a surer hand than our own Man is a mutable thing and free-will is a tottering uncertain thing as experience hath taught but Christ is a sure foundation and holding of him or rather in him is a sure renure the Rights and Charters that are under his custody are well kept And therefore God who instituted this dispensation did for the better securing of the believers interests enter into Covenant with a mighty responsal person even Christ and consolidates our Covenant-right in Christ our head and did trust to his keeping and answering all the intents of the Magna Charta the great Charter of the Gospel-covenant hence it is that the Covenant of peace made with us is a sure Covenant because 't is thus ordered Christ acted that business in the Covenant of Redemption there were mutual assurances given between the Father and the Son which makes all Covenant-dealing with us sure and holds all fast Psal 89.34 35 My Covenant will I not break nor alter the thing that is gone out of my lips Once have I sworn by my holiness that I will not lye unto David Hence 't is that the blessings and mercies of the Gospel-covenant are sure mercies because there was concluded-Articles about them in this Covenant of Suretiship when Christ treated for his heirs and children not yet born nor created Isa 55.3 4 And I will make an everlasting Covenant with you even the sure mercies of David Behold I have given him for a witness to the people a leader and commander to the people Heb. 2.13 Behold I and the children which God hath given me Joh. 6.39 40 And this is the fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up at the last day And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day O what strong and everlasting consolation hath God allowed upon his people from these immutable and everlasting grounds Heb. 6.17 18 Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 2 Thess 2.16 Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace c. 6. This Covenant with Christ was necessary not only for the enfuring our blessedness by this new Gospel-dispensation but for the bettering of that blessedness and glorious state unto which we are advanced by this Covenant I say the blessedness the glory the heaven of the redeemed people of the many Sons who are by the force of this Covenant brought to glory Heb. 2.10 is better than the reward and crown of blessedness which man should have enjoyed by the tenor of the Covenant of works and this bettering it hath from Christ's Covenant of Suretiship with God which was the chief cause why this Gospel-dispensation is a better Covenant than that of the Law of works and the promises thereof are better promises and the crown and heaven thereof a better crown even because Christ is in this Covenant and the foundation of it was laid in his Suretiship by this means the blessedness and heaven of this Covenant is bettered For 1. It is the glory of new heavens created of purpose for the residence of the redeemed in the company of him that redeemed them by his own blood 2 Pet. 3.13 Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness Rev. 21.1 5 And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea And he that sate upon the throne said Behold I make all things new Jh. 14.2 3 In my Father's house are many

Most part of the Popish Writers hold that Christ performeth the Office of Mediatorship not according to his Divine Nature but according to his Human Nature only as Man Orthodox Divines hold that Christ is Mediator according to both Natures and doth not execute that Office only as God nor only as Man but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man For clearing whereof I shall premise a few things 1. The Question is not whether there be in the Mediator the concurrence of both natures in the unity of his Person for that is confessed by all But whether both Natures concur in the Works of Mediation or in the execution of that Office 2. Nor is the Question Whether the two Natures in Christ be distinct in their essence and properties and so in their operations for we yeild that the Human Nature doth that which pertaineth to the Humanity and the Divine Nature that which pertaineth to the Divinity yet so as the Natures being united in one Person so the operations concur to make up one Work of a Mediator the Human and Divine Natures concurring to produce one act or work of Mediatorship 3. Nor is the Question Whether all the Works of Christ the Mediator were the Works of both Natures For it is certain some of them were the Works of his Humanity some of his Divinity in respect of the thing done but Whether there were not a concurrence of both Natures acting jointly although distinctly in the performing of them 2. That Both Natures concur in Christs performing the Office of Mediatorship and what he doth as Mediator he doth as God-man may be confirmed by these reasons 1. According to what Nature Christ is the King Priest and Prophet of his Church accordingly he is Mediator for he carried these Offices as he was Mediator but according to both Natures Christ is King Priest and Prophet of his Church for according to the approved rule Names of Office which are given to Christ they agree to him according to both Natures therefore Christ executes the Office of Mediatorship as God-man according to both Natures 2. If the Godhead of Christ concurred with the Manhood in all the acts of Mediatorship then Christ performeth not the Office of Mediator as Man only but as God-man but we find the Godhead interested in every act which Christ did or doth as Mediator It is evident from the several acts of each of his Offices from his Obedience Suffering Resurrection Intercession Heb 9.14 How much more shall the Blood of Christ who through the eternal Spirit offered up himself without spot to God purge your Conscience from dead works to serve the living God And 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Eph. 1.19 20 According to the working of his power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places None of which could be performed by his Human Nature alone without concurrence of his Godhead True it is indeed we may conceive some Acts wherein the Humanity of Christ did not concur with his Divinity viz. Those that he wrought before his Incarnation but none wherein his Humanity acted without his Divinity It followeth therefore that Christ performeth this Office as God-man 3. If many chief essential acts of Christs Mediation are from the Deity of Christ as from the next proper formal and immediate cause then Christ performeth not the Office of Mediator as Man only but as God-man but many chief essential acts of Christs Mediation are from his Deity as the next proper formal immediate cause Ergo c. The Minor is proved by these instances The Incarnation of Christ is from the Deity which did assume the Humanity which when it was not could not assume it self The manifestation of God was a work truly divine which was from the Deity as the true cause though from the Humanity as an Instrument Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Matth. 11.27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father fave the Son and he to whomsoever the Son will reveal him Christ as Man teacheth as an Instrument and Christ the Word teacheth as Mediator the works of Authority and Power were all performed by the Divine Nature 4. If Christ as Mediator performed many divine acts which cannot be from his Humanity alone Then Christ performeth not the Office of Mediatorship as Man only but as God also But Christ as Mediator performeth many Divine acts which cannot be from his Humanity alone such as his rising from the dead which was by the power of his Deity Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurection of Jesus from the dead And 8.3 4 Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Eph. 1.19 20 Christ as Mediator hath power and authority to forgive sins and send the holy Spirit to enlighten the understandings to soften the hearts of men and that not only meritoriously but efficiently which are the proper works of God Mar. 2.10 But that ye may know that the Son of man hath power on earth to forgive sins Joh. 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testify of me And 16.7 But if I depart I will send him unto you 5. If none of the works performed by Christ as Mediator whether the works of Ministry that were performed by him in the Nature of man or the works of Authority and Power performed by the Divine Nature were performed without the concurring of the other Nature in Christ Then Christ performeth the Office of Mediator not as God alone nor as Man only but according to both Natures as God-man but the former is true Ergo c. The Major is proved by parts 1. The works of Ministry which were performed in the Nature of man and were the works of Christs Humanity such as were his death upon the Cross c. yet the Divine Nature was concurring in these not only to support and sustain the Human but the thing done had its efficacy dignity and value from his Divinity in that they were the works of him that is God It was the Son of God the Lord of life that died on the Cross but it was the Nature of Man not of God wherein he died yet it was the Divine Nature that did support him and gave worth to his sacrifice 2. The works of authority and power such as the remitting of sins

thou gavest me I have kept and none of them is lost 2. Again by this part of Christs Suretiship he is undertaker and engager to make all these things which are required of us both possible and certain in the performance 1. To reveal and manifest the way of righteousness and life through the new Covenant Joh. 17.6 I have manifested thy name unto the men which thou gavest me out of the world 2. To make the condition of the new Covenant possible and practicable which considered with relation to our own strength are as impossible to man now as the conditions of the first Covenant are Joh. 6.44 No man can come to me except the father which hath sent me draw him 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Joh. 15.5 For without me ye can do nothing And this part of Christs Suretiship doth put his people in such condition by the power which they shall receive from the grace of Christ as Adam was in by the power which he received from God by nature and this is done by healing our nature and creating and infusing new habitual grace whereby he makes the conditions of the new Covenant practicable and possible to man through the power of grace received from Christ as it was possible for Adam to have performed the conditions of the first Covenant by the power which he received by nature Phil. 4.13 I can do all things through Christ which strengtheneth me But this is not all 3. Christ as Surety for man to God engageth not only to make the conditions of this Covenant possible as the conditions of the first Covenant were to Adam but also to make them Sure he undertaketh to ensure his peoples performance of the things required of them by the Covenant of grace whether they be such things as are required of them by meer commands which hold forth the Duties of the confederates or if they be required of them by commands which are also conditions of the Covenant by the obedience or disobedience whereof they must live or die such as the command of believing Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Act. 16.31 And they said Believe on the Lord Jesus Christ and thou shalt be saved and thine house 1 Joh. 3.23 And this is his commandment that we should believe in the name of his Son Jesus Christ and love one another as he gave us commandment And this which Christ engageth that his people shall receive of him through grace is much more than Adam received by nature for he had not his performance of the conditions of that Covenant and his standing ensured to him he had but a possibility to have performed conditions that were commanded him but no certainty Now we know that things may be possible both considered in themselves and considered with relation to the Agent which notwithstanding from some other cause and defect may resolve in a non-futurition yea for all that it may be certain that they shall never be and come to pass as was Adams standing and performing the conditions of the Covenant of works But now by Christs Suretiship for his people he is engaged for their standing and for their actual performance of the conditions of that Covenant of grace they are not only put into a possibility of standing but they are put into such a certainty by the Suretiship of Christ that they are exempted from the possibility of non-performance of the conditions of this Covenant Luk. 22.32 But I have prayed for thee that thy faith fail not Mat. 16.18 And upon this rock will I build my Church and the gates of hell shall not prevail against it 1 Pet. 1.5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Jer. 32.39 40 And I will give them one heart and one way that they may fear me for ever for the good of them of their children after them And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me 3. By this part of Christs Suretiship for man to God and in order to the making the conditions and commands of the new Covenant possible and certain in the issue he is engaged for giving habitual grace and for giving actual influences 1. Habitual grace Christ as Surety of the Covenant did undertake to give to his people the immortal seed of God to repair that defaced Image of God in man by a new creation of the habits of grace in him he is engaged to give a new stock of grace to man who had once before banquered out a stock that shall thrive in his hand and wherewith he shall never henceforth play the bankrupt this is the new heart and the new spirit promised by Christ who made the Covenant and engaged to fulfil and to act it upon the hearts of his people Ezek. 36.26 A new heart also will I give you and a new spirit will 〈◊〉 put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Jer. 31.33 But this shall be the covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and I will be their God and they shall be my people Heb. 8.6 10 11 12. 2. Christ is engaged and hath undertaken for actual influences Ezek. 36 27 And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Isa 44.3 For I will pour water upon them that are thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-spring Because God hath contrived the business so that no created thing should act independently of him without the spirit without influences not Adam in his integrity not the Angels not the holy humane nature of Christ Isa 42.1 2 Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles He shall not cry nor lift up nor cause his voice to be heard in the street And since habitual created grace can neither preserve it self nor act it self nor encrease it self without influences therefore Christ as Surety for man to God did engage for actual influences whereby habitual grace might be acted unto a performance and fulfilling of these things which are conditions or commands in the Covenant upon our part and by this he stands engaged 1. For actual bowing of our wills and determining our hearts to