of his Son as Mediator for tho the Father might make the first Proposal of this to his Son yet 't is by Christ's Undertaking that God is pacified c. He was made a Curse for us therefore as by the Offence of one Judgment came upon all Men to Condemnation so by the Righteousness of one the Free-gift came upon all Men unto Justification of Life For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous As Adam brought us into Debt and made us obnoxious to Divine Wrath so Jesus Christ hath paid our Debts by his active Obedience to God's Law and by bearing that Wrath on his Soul and Body which our Sins had brought upon us For the Transgressions of my People was be stricken 2. See how the Mediator prevails with God for instead of God's demanding an inherent Righteousness a Righteousness wrought out in our Persons he accepts of an Imputed Righteousness wrought out in the Person of his own Son in our Nature as Mediator Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption In the Lord shall one say have I Righteousness and Strength And then on the other side 1. Christ is of a mollifying Temper towards Man for he brings Man that he might partake of the Blessings of Peace to forego or give up all his own Righteousness as good for nothing nay to account it as Dung in point of Justification at God's Bar or when it is compared to the Righteousness of God in Christ and instead of seeking Justification by our own Righteousness or by our Faith and sincere Obedience utterly to renounce it and to submit to the Righteousness of God That we may be Justified freely by his Grace through the Redemption that is in Christ Jesus 2. Not to work to be Justified not to repent or love God to be Justified But to work not but believe in him that Justifies the Vngodly 3. Not to work for Life but from Life i. e. from a Principle of Life wrought in the Soul not to change one Work or Act of the Creature in Justification to another Work or Act of the Creature I mean not to renounce all Works of the Law in point of Justification and to include Gospel-works or Faith and Obedience as part of our Justifying Righteousness before God no no but to exclude all manner of Works Faith and Obedience whatsoever and to rest upon Christ alone or on his Righteousness exclusive of all the Creature doth or can do 4. And tho the Soul sees he is already Justified and accepted in the Beloved and for ever delivered from Wrath and Condemnation yet to live a Holy Life and renounce all Sin and Iniquity from a Principle of Faith and because Sin is so hateful unto God and so abominable in his Sight and because Christ is his Lord therefore to do all things whatsoever he commandeth him and all this in Love to Christ not to seek his Acceptance and Justification by the Worth of his Faith and Obedience but in Christ and to account himself an Vnprofitable Servant when he hath done all that Christ hath commanded him 5. Christ never leaves his Elect until he hath brought them to these Terms XIII A Mediator whose Mediation is rejected after long Patience leaves the Offended and Obstinate Person to the Severity of that Law he hath broke and under the Sentence thereof So my Brethren will the Lord Jesus Christ after long Patience and Forbearance leave all Obstinate Rebellious and Unbelieving Sinners to the Severity of the Law of God which they have broken and to the Wrath and Vengeance of God He that believeth not is Condemned already All are condemned in the first Adam and their Condemnation will be aggravated upon them because they reject the Offers of Peace or the Mediation of Jesus Christ and believe not in him and indeed all Men would do this was not Infinite Love shewed and Power put forth towards some according to God's Eternal Purpose in Election XIV A Mediator leaves no liberty of an Appeal after he hath passed the definitive Sentence Moreover it is some times left to him also to pass that Sentence So my Brethren the Lord Christ at the last Day will leave no room for any Sinner to appeal to any other Court or Person there will be no relief for God the Father hath committed all Judgment to the Son he will therefore pass the definitive Sentence against all Mankind in the Day of Judgment For the Father Judgeth no Man but hath committed all Judgment to the Son All Judgment in the Administration of the Mediatory Kingdom is given to Jesus Christ and in and by the Son will God Judge the World Because he hath appointed a Day in the which he will Judge the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance to all Men in that he hath raised him from the Dead The Mediator of this Peace shall Judge all Men he shall execute Judgment because he is the Son of Man and this God will do That all Men may honour the Son even as they honour the Father Which shews that the same Honour and Divine Worship is due to Christ that is due to God the Father he being the very same Eternal God So much at present as to Christ's Work as Mediator of this Covenant of Peace And now let me apply this before I proceed to the next thing which is the Suretiship of Christ. APPLICATION 1. We infer from hence that Sin is exceeding sinful O what Evil is there in Sin That nothing can atone for it nor make our Peace but the Blood of the Lord Jesus Christ the Mediator It is not his bare Pleading but it must be done by his bleeding or dying for us or in our stead And O how great was that Breach which nothing could make up but such a Bloody Sacrifice 2. We also infer from hence that God's Love to us in Christ is an amazing and wonderful Love our Peace shall be made tho it cost God the Blood of his own dear and beloved Son God so loved the World How was that Who can conceive of the greatness of it Even so as he gave his only begotten Son to die for us even for his Enemies God commended his Love towards us in that while we were yet Sinners Christ died for us for when we were Enemies we were reconciled to God by the Death of his Son Not that God was only reconcileable but by that Sacrifice God was reconciled our Faith doth not reconcile God to us but we thereby receive the Atonement or the Blessing of Peace and Reconciliation 3. We infer likewise from hence that the Love of Jesus Christ was wonderful and his Condescention exceeding great What did God take our Nature into Union with
Justification by Works springing from Faith is Justification by Faith in this Sense Again they say That we are made Partakers of the Benefits of Christ he having purchased this Grant or Law i. e. That they that do obey him to the end shall be saved that is Our Obedience doth both Justifie us and Save us Answ. The Vanity of which and how erroneous it is we have shewed some time since * 3. They say Christ hath merited a New Law or easier Terms and Conditions that our Faith Obedience and Good Works may Justifie and Save us but what saith Paul All boasting is excluded not legal boasting only but all boasting and cause of boasting but by their New Law boasting is let in Moreover he says If it be of Grace it is not of Works and if it be of Works it is not of Grace or else Grace is no more Grace and Works no more Works Brethren Works cannot mix with Free Grace they are directly contrary to each other in their Nature besides these Men forget that we are Justified alone by the Obedience and Righteousness of one even as we were made Sinners by the Disobedience of one and that is by the Righteousness of Christ imputed to us for it was by the Disobedience of Adam as imputed to us that we became Sinners In a word Christ hath wrought out a Righteousness for us which is put upon us or accounted or imputed to us and not that Christ merited a Law that a Justifying Righteousness might be wrought out in us or by us in conforming to that New Law Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption Not only that his Righteousness is the Meritorious Cause of our Justification as Mr. Clark affirms p. 104. but the Material Cause thereof or that by which we are Justified no other Righteousness but his which is perfect being pleadable at God's Bar. 4. We say That Justification of a Sinner is the acceptance of his Person or the pronouncing him Just and Righteous in God's Sight through the Imputation of the Righteousness of Christ whereby he hath a full Right and Title to Eternal Life They say That Justification is nothing else but the pardon of Sin i. e. the not executing the Punishment of Sin due by the Law of Works and an acceptance of a Man so long as he performeth the New Condition of Sincere Obedience For the Lord's sake and for your Souls sake beware of those Men and their new and strange Doctrine for it appears Salvation must be a Debt and not wholly of Grace if what they say were true because it is granted upon our fulfilling of the Conditions required which are indeed not light but weighty and difficult Conditions as Faith Regeneration and Perseverance even Mr. Dan. William's Baptismal Covenant which all they who do not fulfil it he says shall be damned the Violating of that Covenant being as he affirms the Damning Sin And this so far as I can see is that which is their Covenant of Grace not that Christ ingaged for us to the Father to do all for us and in us in the Covenant of Redemption even to reconcile God to us and us to God no but that that was a distinct Covenant from the Covenant of Grace which was to make way for us to enter into a Conditional Covenant of Grace i. e. of Faith Good Works or Gospel-Obedience Which Error and Mistake I purpose God willing to refute before I leave my Text and prove the Covenant of Peace is but one intire Covenant with that of Redemption Comfort and Consolation if my Brethren it is as you have heard that Jesus Christ as a Mediator is equally interested in both Parties then what Comfort is here for Believers 1. We have no ground to suspect him of partiality he will not fail us because he is so dearly and nearly related to us and also considering what he hath done and suffered for us And for their sakes I sanctifie my self that they also might be sanctified through the Truth 2. Consider his Ability not only to reconcile us to God but to continue us in that reconciled State we may depend upon his Power For I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day 3. Considering his Love and Faithfulness towards us in the Exercise of his Work and Office Faithful is he that calleth you and also he will do it 4. With what boldness also may we come to God by him Seeing we have such a great High-Priest that is passed into the Heavens Jesus the Son of God Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus This I say may encourage us to make our humble Supplications to God with boldness since we have such a Mediator between God and us the Man Christ Jesus SERMON IV. Wherein the Suretiship of Christ is opened ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee Doct. THAT there is a Covenant made or agreed on and stands firm in the behalf of all God's Elect. I am my Brethren a speaking concerning those Transactions betwixt God the Father and God the Son before the World began about the bringing in and establishing of the Covenant of our Peace in which Transactions I have shewed you the Son of God was chosen Mediator considered as God-man and as to that Office of his we have spoken distinctly but as he is Mediator so you have heard he is Surety of the Covenant of Peace and so more than a meer or simple Mediator And since the Covenant of Peace so much dependeth upon the Suretiship of Christ I shall here I. Shew what Surety doth import or open this Relation II. Shew why Christ came under this Relation III. Shew what Christ was to do and we were to receive as Christ's our Surety IV. Shew how his Suretiship differs from Suretiship among Men. V. Apply it 1. A Surety is one that undertakes for others wherein they are defective really or in Reputation in Latin Sponsor fide jussor a Surety is one that engages to make Satisfaction for one or more or ingageth for others Thus Ruben became Surety to his Father Jacob Gen. 43.9 to bring Benjamin again and Paul for Onesimus Philem. 18 19. If he hath wronged thee or oweth thee ought put that on mine Account I Paul have written it with my own Hand I will pay it In this Sense we take Christ to be a Surety 1. It signifies likewise to give a Pledge Isa. 36.8 2 Kings 18.23.3 2. Also to strike Hands Prov. 22.26 Thus Christ is our Surety i. e. he struck Hands with God for us in this Covenant I say a Surety is one that undertakes for one or more Persons whose Credit is gone or is not good one not to be
Children of Wrath before they believe Faith also must be somewhat more than an Evidence the Soul having that in its actual possession which it had not before 2. Because they that believe God says Are passed from Death to Life that is from a State of Death and Condemnation into a State of Life and Justification See Joh. 5.24 1 Joh. 3.14 3. Because the Holy Spirit in Convictions represents the state of an Elect Sinner to himself to be before Grace wretched and miserable who is a true and faithful Witness and cannot lie Brethren as the first Adam and all in him were Condemned by the pronunciation of the Sentence of the Holy God in Paradise so the second Adam or all his or all in him are for ever Justified And as whilst we remain in the first Adam his first Sin is imputed to us so not till we are in Christ is his Righteousness to our actual and personal Justification imputed to us tho I grant Foederally and Representatively in Christ it was imputed before to all the Elect yet 't is through the reception of Grace or the infusion of the Spirit whereby Faith is wrought that the Soul receives the Atonement and comes actually possessed with the Blessing of Peace The God of Hope fill you with all Joy and Peace in believing There is no Peace to the Wicked saith my God And this because they have not an actual Interest in Christ Where the Spirit of Christ is there is liberty and therefore Peace and in none else 7. And thus the Sinner is brought to God and comes to be taken into the Covenant of Grace the which the Spirit doth renew and confirm in his Baptism Rom. 6.1 2 3 4 5. and which is further renewed and confirmed to him in the Holy Ordinance of the Lord's Supper which is a Sign or Pledge of the New Covenant in or by Christ's Blood Hence called The New Covenant in his Blood 8. Moreover let it be noted That a Man may be in a State of Grace and Peace and yet not know it all that have Faith or do believe do not know they have Faith or believe but have Doubts about it 1 Joh. 5.13 all injoy not what they have in possession therefore true Faith as to the Essence thereof cannot be a simple Evidence to the Soul of what it hath nor a full Perswasion that Christ is mine and I am his for if so then he that has not this Evidence or Assurance is no true Believer or if he lose it he loses the very Essence of Faith and so ceases to be a Believer Moreover it would then follow that there are no weak Believers or Babes in Christ for every Babe must be a Strong Man were it thus For is not he a strong Christian that has a clear Evidence of his Justification and a full assurance of Eternal Life 9. There is no steady and full Injoyment of this Spiritual Peace without keeping up and maintaining a War against Sin also this War is maintained by every Faculty the whole Soul being united in carrying it on and also against every Sin Moreover it is a War in which the Soul by the Spirit prevails Sin shall not have Dominion over you c. 'T is a resolute War or carried on with uttermost Revenge against Sin and likewise always even to the end of our Days and if called to it to resist unto Blood striving against Sin All my Brethren that have Peace with God or are Reconciled to him are at War with Sin Satan and the World resolving never to be Reconciled to these Enemies or be at Peace with one Sin whilst they live 10. Our Peace as to the degree of it as in our selves is and will be according to that degree or measure of our Faith we have a weak and doubting Believer hath but little Peace in his own Conscience he being too subject to ground his Peace on his good and lively Frame or to judge of his Justification by the degrees of his Sanctification or inherent Holiness tho the State of the weakest Christian is as safe as the strongest yet he has not that Peace and Comfort others have But no more as to this Secondly I shall open the Nature of this Peace 1. It is Peace with God the Mighty God God is hereby become our Friend all Enmity or Wrath in God against the Soul is gone for ever and all Enmity that was in the Soul against God is removed or taken away also there being a Mutual Peace and Reconciliation I do not say God can no more be offended with the Soul but if he be yet he will not be provoked to Wrath or to let out his against such a Person any more for ever 2. All the actings of God towards his People are in Love tho the poor Believer perhaps cannot see it thus but fears the contrary My Brethren God receives us into his intire Affections and le ts out his Love and Bowels towards us and acts always towards us as a tender Father to his Children 3 We hereby enter actually into a League with God God takes the Soul into an everlasting Covenant of Peace and the Soul also takes God to be his God in the same Everlasting Covenant as you have heard which Covenant all the Powers of Hell and Darkness can never break or violate the Peace and Union with Christ in this Covenant is indissolvable The Covenant of my Peace shall not be removed saith the Lord Tho we may sin yet God will blot them all out Sin nor Satan nor the World nor Life nor Death neither any thing else can separate us from the Love of God which is in Christ Jesus our Lord their Sins and Iniquities I will remember no more All the Attributes of God are for us and no Accusation of Satan can provoke God against us so as to become our Enemy True Sin or Satan may spoil the sensible Peace and Comfort of our Souls but they cannot spoil our Peace with God or break our Union 4. It is Soul-Peace Spiritual Peace O! how great how sweet and precious is that Peace Earthly Peace National Peace Congregational Peace and Family Peace is good and to be prized But what is any kind of Peace to true Spiritual Soul Peace As no Trouble no Sorrow is like Soul-Trouble so no Peace is to be compared to Soul-Peace Great Peace have they that love thy Law and nothing shall offend them 5. Such have Peace also with the Holy Angels the Angels of God are at Peace with them that God is at Peace with they are hereby become our Friends and take our part and fight for us and against the Devil our grand Enemy they War against the Evil Angels who hate and envy us And they Minister unto them that shall be Heirs of Salvation nay the Angels of God encamp round about them that fear him They also War against
Benjamin Keach Minister of the Gospel Aetat 57. 1698 J. Drapentier del in et sculp THE DISPLAY OF Glorious Grace OR THE Covenant of PEACE OPENED In FOURTEEN SERMONS Lately Preached In which the Errors of the present Day about Reconciliation and Justification are Detected By BENJAMIN KEACH PSAL. Lxxxix 34. My Covenant will I not break nor alter the thing that is gone out of my Lips LONDON Printed by S. Bridge and Sold by Mary Fabian at Mercers-Chappel in Cheapside and Joseph Collier at the Golden-Bible on London-Bridge by the Gate and William Marshall at the Bible in Newgate-street 1698. TO THE Unprejudic'd Reader AS I Preach not to please Mens Ears so but little regard ought to be had to the Scoffing Reflections of such Men who contemn every thing of this kind unless it consists of a Fancy-taking Modelation of empty Rhetorick or a high Florid Stile mixt with Wit Learning and Philosophical Notions Sad it is to see that in Divine Matters nay in Preaching Persons should affect New Modes and Fashions as to the shame of the present Generation they do in respect of Garbs and Dresses I am not for Airy and Florid Orations in the Ministration of the Word of God but for that plain Way of Preaching used by the Holy Apostles and our Worthy Modern Divines Besides could I so Preach or Write as is the Flesh-pleasing Ear-tickling A-la-mode of the Times of such who study Words more than Matter it would be utterly dislik'd by all such Pions Christians for whose sake and at whose Importunity these Sermons are published The Holy Apostle who tho profoundly Learned disclaims any Rhetorical Flourishes or perswasive Oratory but professes that his Speech and Preaching was not with the Inticing Words of Man's Wisdom but in the demonstration of the Spirit and with Power 1 Cor. 2.4 I may say of some Mens Orations or Elocutions as Plutarch speaks of the Nightingale who was at first taken with his delicate Notes but when he saw him said Thou art a Voice and nothing else But alas since the Sacred Scripture it self can't escape some Mens Censure as if the Stile was rude and unpolished they being destitute of that Spirit which gave them forth What can I expect to meet with from such Reader The great Joy that generally appeared amongst all People upon the Conclusion of the late Peace put me upon Preaching on this Subject and when I found so great a Number of Books Subscribed for I thought I had a Call to Print and Publish them which was the least of my Thoughts when I first entered upon this Work And indeed I greatly fear many will see their Expectation frustrated I mean such who did not hear the Sermons Preached but only had some small account of them yet they knowing the Author I may see cause to recal what I speak of my Fears I must confess divers Worthy and Learned Men have wrote most excellently upon the Covenant of Grace yet perhaps hardly any in the Method here used nor under the Notions of a Covenant of Peace In some things thou wilt find that I do differ from many Learned Men who make the Covenant of Redemption a distinct Covenant from that of Peace and Reconciliation yet I desire thee to read the tenth Sermon before thou judgest who is in the right By the Baxterian Party I expect to be called an Antinomian for that hath been their Artifice of late to expose the True Ancient Protestant Doctrine about Justification c. but others who are sound in the Faith will I am sure acquit me of that Charge My main design in all my Preaching if I know my own Heart is wholly to advance the Free Grace of God through that Redemption which is in Jesus Christ and utterly to abase the Creature tho it may seem a hard thing to keep in an even Line and not fall into either Extream May be some may stumble at some Expressions about God's being Reconciled in Christ to the Elect whilst Sinners But sure they can't think that I mean because he is reconciled in the Second Adam that therefore he is actually Reconciled to any as they are considered in the First Adam and abide under God's denounced Wrath and the Curse of the Law I know I have been abused of late in Print by some on the other Hand but let all well weigh what I have said in my Medium betwixt two Extreams and what is here said and so receive Satisfaction if in the Judgment of any I have missed the Truth in any material Case I shall gladly receive Information from such and readily embrace it upon the Evidence of Truth For I confess I see but a little and the Best know but in part That which possibly may seem most distastful is the frequent repeating of some things yet in so doing I have followed the Directions of a very great Man viz. That such Things that are Emphatical should be often repeated to fix the Matter the better on the Mind of the Hearer or Reader Besides they come in occasionally upon different Heads And also I find the very same has been done by others who are look'd upon as Stars of the first Magnitude See the Epistle to Dr. Manton's Fourth Volume p. 8. where you have these Expressions viz. Let it not offend thee that some things are repeated which frequently happens in the Course of any Man's Ministry when the same Subject has been formerly handled Moreover one Reason of it might be because of the different Times of my Preaching these Sermons I being called oft to Preach upon other Subjects betwixt them neither do I think any thing is Vnprofitably repeated it being chiefly to Refute the New prevailing Errours about Justification Reader Thou wilt find many of the Essential Points of the Christian Religion are handled in these Sermons tho but weakly according to that small Gift-received And also thou wilt see how Vnjustly I have been misrepresented in an Epistle to a certain Book lately Published I do not say that thou hast all the Enlargements here Printed as Delivered when these Sermons were Preached especially in some of them for if I had so done the Book would have swelled too big and indeed it exceeds now what I first proposed But to Conclude If thou dost receive any Light Spiritual Profit or Advantage by thy perusing of these Sermons let thy care be to return the Praise to the God of Truth and with Charity to cover my Weaknesses and forget me not in thy Prayers who am now drawing towards the Period of my Labours and Days But yet through God's Grace at present remain thy Servant in the Gospel for Christ's sake From my House at Horslydown in Freeman's-Lane this 12th of the 3d Month called May 1689. B. Keach Reader there are some Faults escaped the Press which thou art desired to mend with thy Pen before thou readest PAg. 76. lin 13. for Author read Orthodox p. 10. l. 11. a Figure is false plac'd
suffered as our Head and Representative in our stead or room the Just for the Vnjust or the Surety for the Principal or for the Sinner and this according to the Terms agreed upon in the Covenant of Peace and not simply for our good any otherwise God being in his own Nature Just as well as Gracious could not without Wrong or Injury to his Justice Holiness and the Sanction of his Law Acquit Justifie and Pardon any Sinner without a full Satisfaction to both Law and Justice and this must either be done by us or by our Surety for us 2. We affirm that the Law of Perfect Obedience results from the Holiness Purity and Rectitude of God's Nature and therefore it stands as a perpetual Law and can never be abolished as a Rule of Life tho it be taken away as it required perfect Obedience of us or as a Law of Works to be fulfilled and satisfied for in our own Persons in point of Justification Do we then make void the Law through Faith God forbid Yea we establish the Law because by Christ we attain a perfect Righteousness being interested in his most compleat and perfect Obedience to the Moral Law and by his Spirit to live in more exact Conformity thereunto My Brethren Is it not our Duty still and as much as ever it was To love the Lord our God with all our Hearts with all our Souls and with all our Strength and our Neighbour as our selves not only sincerely but perfectly nay to be perfect as our Father in Heaven is perfect Tho we are not able to do this yet the Moral Law still remains and requires us thus to do true we shall not be Damned for want of this perfect Obedienc because Christ hath in our Nature and stead kept the Law perfectly for us and so he is the end of the Law in respect of Righteousness to all that believe Christ did not come to engage or undertake as a Mediator that we should perfectly in our own Persons keep the Moral Law and so be Justified in God's Sight nor did he come to undertake that we should sincerely keep any other Law to that end much less leave us to the exercise of our Natural or Spiritual Abilities to keep such a Law as the Condition of our Justification and Acceptation with God but he came to procure for us such a Righteousness by his own Obedience and Suffering that the Holiness Justice and Law of God doth require of us if we are Justified with God for what the Law could not do in that it was weak through the Flesh God sent furth his Son c. T is a hard case my Brethren that these degenerate Presbyterians or any pretending to be Gospel-Preachers should deny Christ to be a Common Head and Surety for the Elect for he that dies in the stead and room of others is by the consent of the Law-giver substituted in their Law place and so takes upon him the Capacity of a Surety Representative or common Person undertaking to do and suffer what others should but these Men deny this Relation or Capacity of Christ as a Surety in this Sense and therefore deny he obeyed and died in our stead And from hence it follows also that Christ did not do that for us which our own Perfect Obedience did do whilst Man stood and would have done had he not sinned i. e. Justified him or have given him a Title to Life 3. Moreover if Christ was not put in our Law place as our Representative and Surety Why was he made of a Woman and made under the Law Was it not that the Law might reach him 1. As to its commanding Power as our Surety to pay the Debt of Perfect Obedience thereunto 2. And as a Sinner in a Law Sense to die or be made Sin for us that is by Imputation for had not he been under the Law the Law could not have reached him in either sense i. e. either to do or suffer and had not he took our Law place upon him we could not have been the better for what could his taking our Nature on him have profited us had he not been substituted in our room But as we were obliged by the Law Justice and Holiness of God to keep the Law perfectly so he was made under the Law to keep it for us and as we were sinful Men and liable to the Just Sentence of the Law for our Violation of it so he was made under the Law and as our Representative and Surety to die and to satisfie Divine Justice for our Transgressions that were against it He was made under the Law i. e. under the Preceptory part of it to fulfil and establish that he satisfied for that part of the Law He was under the Law as being liable to the Punishment or Penalty of the Law that he might answer and fulfil that and for ever deliver us from the Punishment thereof and all this as our Surety standing in our Law place Reproof This may tend severely to reprehend those new and erroneous Notions that so prevail amongst us concerning Christ's Work and Office as Mediator we say and prove that by Christ's Active and Perfect Obedience to the Law we are justified and delivered from Wrath and Condemnation or that by Christ's Righteousness imputed Believers are perfectly Justified and freed from the Curse of the Law and are certainly entituled to Eternal Life 1. But our new Work-mongers assert That our Justification or Right to Life dependeth wholly upon our Obedience to the Gospel as a Law as the Condition to which it is promised Therefore as one observes it puts us into a Condition of Life imperfect and subject to change as Obedience it self is and that we are not perfectly Justified till our Obedience is perfected Thus Mr. Clark of High-Wickham and others Take Mr. Clark's Words viz. Our Justification at present while we are in this World is but Partial Imperfect and Incompleat Ans. Now say I this confounds Justification with Sanctification and as I have told him then it also follows that Believers are partly justified and partly condemned i. e. we are not acquitted from the guilt of all Sin whilst in this World and so Christ's Dove is not Vndefiled Lord what an Age do we live in 2. We say that we are made Partakers of Christ's Righteousness and the Benefits of it by our Union with him through the Spirit by which means Faith is wrought in us by which we apprehend him and we say that Faith is an Instrument whereby we receive him Faith only Justifying us objectively i. e. It is not Faith but Jesus Christ that Faith takes hold of that doth Justifie us in the Sight of God But they say That Faith in its whole Latitude is our believing and obeying the Gospel that is Faith and all the Fruits thereof or Faith and Obedience or if you please Faith and Gospel-Works For Mr. Clark says That
Faith and Perseverance compare this with Rom. 8.32 My Brethren 't is the same All or World that Christ promised that he would draw to him and that he takes away the Sin of Moreover if he had reconciled the whole World to God he would have prayed for the whole World but that he saith he did not yet he prayed for all he died for III. Because the Gospel discovers the Meritorious Cause or Foundation of our Reconciliation viz. the Death of Christ this was that Sacrifice that turned away God's Anger and Vindictive Wrath and Vengeance He saw the Travel of his Soul and was satisfied IV. Because the Gospel contains mutual Reconciliation not only an account of God's Reconciliation to us but also our Reconciliation to him which is through the receiving the Atonement God is reconciled in Christ by his Wrath-appeasing Sacrifice but the Gospel shews that Sinners are not actually reconciled to God until they are by the Spirit united to Christ and believe in him having that Natural Enmity removed that is in their Hearts against God V. The Gospel is the instrumental means through the Spirits Operations of the Sinner's Reconciliation to God We pray you in Christ's stead be ye reconciled to God It is called the Power of God to Salvation because therein the Righteousness of God is revealed Vers. 17. It is my Brethren an Instrument of his Power or a powerful means ordained of God to this purpose it having an excellent and efficacious Influence attending it through the Spirit where it is proclaimed and received My Brethren Faith Regeneration Convertion or Holiness do not reconcile us to God no no nothing doth that but the Blood of Christ. And this I might make appear 1. Because our Reconciliation on God's part is by the Death of Christ For when we were Enemies we were reconciled to God by the Death of his Son Hence we are said to be Justified by his Blood that is Meritoriously yet Materially it is by his Active as well as his Passive Obedience 2. Because our Reconciliation on God's part I mean his being Reconciled to us is antecedent to Faith Regeneration c. your Faith doth not make your Peace tho it be an Instrument by which you receive that Atonement that Christ hath made 3. Faith c. is an effect of our Reconciliation that we may be actually acquitted and saved from Sin and Wrath in our own Persons and have it evidenced to our own Consciences it is our receiving that of Christ which he received for us upon his Discharge as our Head and Surety Much more being now Justified by his Blood we shall be saved through him Therefore Christs Blood must be the appeasing Sacrifice that delivers us from the Wrath we lay under 4. Nay my Brethren Justification is the Effects of Reconciliation for had not Christ satisfied Divine Justice for us we had not been pronounced Just or Righteous in him the Prisoner is acquited as the Effects of the Payment of his Debts his believing his Debts are paid and the Law and justice satisfied doth not pay his Debts tho a Sinner is not in his own Person actually discharged until he doth believe or leastwise in his own Conscience True Jesus Christ as Mediator doth both these i. e. he pays our Debts and knocks off our Chains he makes the Atonement and sprinkles the Blood upon our Consciences by his Spirit if Reconciliation was the bending of our Hearts to God to believe in him and love him why should Faith and Sanctification be laid down as the End and Effect of this Reconciliation Yet now hath he reconciled in the Body of his Flesh through Death to present you Holy and Vnreprovable in his Sight VI. A Proclamation discovers or reveals who they are that shall receive the Blessings of that Peace which is made and upon what Terms So my Brethren the Gospel makes known who they are that are comprehended in that Peace our Lord Jesus Christ had made viz. all that God hath Elected or Chosen in Him or all his Seed or all that the Father hath given to him or if you please all that do believe in him and also it shews upon what Terms viz. wholly of meer Grace and Favour By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of Works least any Man should boast not by any Act of the Creature not by his Faith and sincere Obedienceâ— nor by Works of Righteousness that we have done either in Obedience to Law or Gospel See Rom. 11.6 the Terms are without Money and without Price VII Some Proclamations proclaim Peace so my Brethren the Gospel Proclaims our Peace with God Peace Peace to them that are afar off and to them that are nigh It proclaims Liberty to the Captives c. Hence our Lord saith to his Disciples That which ye have spoken in the Ear shall be proclaimed on the House Top And came and preached Peace or proclaimed Peace to you which were afar off and to them that are nigh And hence the Gospel also comes so to be called for what is Gospel but glad Tydings good News Peace on Earth good Will to Men It is called the Joyful Sound Blessed is the People that know the Joyful Sound c. Not they that only hear it but that know it it is that which when known and received pacifies a Wounded Conscience VIII A Proclamation of Peace and Pardon is that which a Self-condemned Traytor takes hold of and presently submits himself with Tears and falls down at his Sovereign's Feet being broken to Pieces at the Thoughts of his Prince's Clemency and Free Pardon Also it gives an Assurance to all such of Pardon and Peace So my Brethren the Gospel is that which Sin-convicted and Self-condemned Sinners and Stubborn Rebels against God takes hold of and it is this that breaks and melts their hard Hearts What hear that their Peace is made and God reconciled Nay and that he has Sacrified his own Son to this very end this breaks the Heart of Stone and brings the Rebel to lay down his Arms and to take hold of Pardon And it gives to each poor Sinner also an assurance of Mercy he brings the Proclamation as it were to God and pleads his Pardon Where the Word of a King is there is Power The King's Word and Promise saith the Soul is passed in his Proclamation that I shall have Free Pardon and here it is IX A Proclamation is Written nay Printed that it may be read and known of all Men so God in his Providence hath caused his Gospel to be Printed that it may be read and known to all to whom it is sent it was first Written as Holy Men speak as they were moved by the Holy Ghost and since it has been Printed also X. A Proclamation is set up in the Market-place
that are lost We being all naturally as vile and as bad as they nay perhaps there are some Sinners in Hell that were not so bad as some of us once were which he has magnified his Soveraign Grace and Favour unto III. The Covenant of Peace is alone of God's Free Grace because as our Peace was made without us not purchased by our Money nor by any thing done by us so the Promise of our having interest in the Blessings of this Peace or the Application of the Blood of Atonement are not Conditional Promises I say not on Conditional Promises depending upon the corrupt and depraved Will of Man to perform but they are alone free and absolute I will put my Law in their inward part and write it in their Heart and will be their God and they shall be my People they shall all know me from the least of them to the greatest I will forgive their Iniquity and will remember their Sins no more I will sprinkle clean Water upon them I will give them a new Heart I will take away the Stone out of their Heart and will give them a Heart of Flesh Are these Promises made upon any Conditions to be performed by the Creature or on previous Qualifications to prepare us for Grace no they are all free Promises I will and they shall God it is that opens our Eyes that works Faith in us that makes us willing to accept of that Peace he has made for us By the Blood of thy Covenant I have sent out the Prisoners out of the Pit wherein there was no Water My Brethren the Covenant of Peace from hence appears to be the Covenant of Grace it was with Christ for us on hard Conditions but to us in him only by way of Free Promise IV. That this Covenant is the Covenant of Grace appears not only because it is wholly or alone of Grace that we are brought into the Covenant but also because by God's Free Grace we are kept in this Covenant or preserved in a State of Peace with God unto the end They shall not depart from me my Sheep hear my Voice and they follow me and I give unto them Eternal Life and they shall never perish V. But to proceed 'T is the Covenant of Grace in opposition to the Law the Inheritance is not of the Law 1. For if they which are of the Law be Heirs Faith is made void and the Promise made of none effect Again saith Paul For if the Inheritance be of the Law it is no more of Promise but God gave it to Abraham by Promise What is the Inheritance but God himself in the Covenant c. and this is not by our Obedience to the Law but by Christ's Obedience thereto 'T is not my Brethren by our Obedience to any Law not to the Gospel as a Law for that would tend as much to make the Promise of God void as the other For had there been a Law given that could have given Life verily Righteousness should have been by the Law And then also Christ is dead in vain Gal. 2.21 2. In opposition to any after-Service which we could do in order to make God or Christ any Compensation or Return by way of Gratitude for making our Peace sometimes Men shew great Favour to the Poor in Distress and pay their Debts upon the Condition that they shall Work it out or make a Compensation that way but so it is not here for when we have done all we can do we are but unprofitable Servants Can Man profit God Whoever gave any thing unto him VI. The Covenant of Peace is wholly of Grace to us because we are Quickned Justified Called Pardoned Regenerated Adopted have Faith a new Heart Repentance Sanctification and all things else whatsoever by Vertue of this Covenant in a way of Free Grace or all is freely given to us of God Let me give you two or three Reasons of this 1. Because God will have all the Honour to himself of our Salvation he alone will have the Glory and abase the Creature 2. Because his Design herein is to Exalt and Magnifie his own Son our Lord Jesus Christ. 3. That Man might have no cause left him to boast nor Sacrifice to his own Drag But that he that glorieth should glory in the Lord. 4. Because God will have the Covenant of Peace to be sure to all the Seed i. e. to all his People but if it were not of Grace alone it would not be sure but an Uncertain and Mutable Covenant or on such Conditions that might or might not be performed Secondly I shall shew you that the Covenant of Peace is the Covenant of Grace as compared with or in opposition to the Covenant of Works My purpose herein is to shew you the vast difference betwixt the Covenant of Grace and the Covenant of Works I. The Covenant of Works was made with Man or betwixt God and the first Adam Adam was set up as the common Head or Representative of all his Seed and he was obliged to perform all the Conditions in his own Person in that Covenant But the Covenant of Grace primarily was made with our Lord Jesus Christ or betwixt God the Father and God the Son as Mediator in the Name and behalf of all God's Elect he being set up from Everlasting as their Covenanting Head II. The Covenant of Works was made with Man without a Surety Adam in his own Person for himself and for all his Seed being obliged to perform perfect Obedience or live and sin not yet had he none to engage to God or to undertake for him that he should thus do But the Covenant of Grace and Reconciliation was made solely upon the Vndertaking or Suretiship of our Lord Jesus Christ true he was obliged to perform perfect Obedience to the same Holy Law of God which Adam and we in him was required to do yet it is said That Christ was made a Surety of a better Covenant and that not only in respect of the Promises thereof which are better Promises but also in regard of the Oath of God which renders this Covenant firm together with Christ's Ability and Faithfulness to perform all the Conditions thereof and it being a full and free Covenant and also ratified by the Death of Christ. III. The Covenant of Works was a Conditional Covenant as made with Adam It was made upon mutual Restipulation between God and him and in the second Addition of the said Covenant to the whole House of Israel God promised them that upon their keeping this Covenant of perfect Obedience he would be their God and they should be his People Thou shalt have no other Gods before me and if thou keep my Laws and obey my Voice then thou shalt be a peculiar People unto me And this also they Undertook Promised and Covenanted to to do All that the Lord our God speak unto thee we will
hear it and do it But what saith the Lord to them O that there was such an Heart in them He knew well their great Inability and Averseness to do whatsoever he required But the Covenant of Grace is an absolute Covenant as to us as I have and shall further shew you by and by IV. The Covenant of Works tho it required perfect Obedience Personally to be performed by the Creature yet it gave no strength to perform what it commanded 1. But in the Covenant of Peace whatsoever God's Law required of us to our Justification in his Sight Christ covenanted and performed it for us and we in him Hence the Apostle saith That the Righteousness of the Law might be fulfilled in us In us Christ and Believers are here represented but as one Person because what he did we are said to do in him Paul can't refer in this place to our inherent Sanctification for so no Believer can fulfil the Law because his best Works and Sanctification are imperfect 2. Moreover whatsoever Duties God requires of us as to our actual Justification in our own Consciences and as to our Sanctifica-also he hath promised to give us his Spirit to perform and work in us 1. He commands us to Believe and he hath promised to give us Faith so to do For Faith is not of our selves it is the Gift of God to you it is given not only to believe c. 2. He hath commanded us to make us a new Heart and he hath promised to give us a new Heart and to put a new Spirit into us 3. He commands us to love him c. and he hath promised to Circumcise our Hearts so to do c. V. The Covenant of Works laid all that broke it under God's denounced Wrath and Curse and admitted of no Mercy of no Forgiveness Heb. 10.28 In the Covenant of Grace Christ hath born that Wrath and Curse He hath Redeemed us from the Curse of the Law being made a Curse for us No doubt but under the Law he that was Hanged on a Tree was not made a Curse only Politically but also Typically as signifying that Curse Christ should be made on the behalf of the Elect. And by being made a Curse for us he bore the Punishment due to us for our Sins and satisfied Divine Justice so that all our Sins who do believe in Jesus are in the Covenant of Grace forgiven for ever VI. The Covenant of Works as to the Tenure of it runs thus i. e. Do this and live but the Covenant of Grace runs thus in the Tenure of it i. e. Believe and be saved Believe on the Lord Jesus Christ and thou shalt be saved The One puts Men upon working or doing for Life the other puts them upon believing and working from Life The first promises Rewards for the Creatures Obedience and threatens Wrath and Death for the Creatures Disobedience The second promises Rewards of Grace to Believers for what Christ hath done or through his Merits and threatens Wrath for not believing or for non-receiving of Free Justification through Christ's Obedience or for refusing the only Remedy or for neglecting that great Salvation purchased and merited by the Lord Jesus VII The Covenant of Works represents God an Angry God an Incensed Judge or as a Consuming Fire But the Covenant of Grace represents God in Christ a Reconciled Father This is my Beloved Son in whom I am well pleased Fury is not in me There is no Fury in God no Wrath no Condemnation to any that believe or that are in Jesus Christ. VIII The Covenant of Works consisted all in Precepts in Commands which were partly Moral and partly Ceremonial the latter being numerous some speak of more than three Hundred Precepts that were injoyned on the People for tho the Ceremonial Law shadowed the Gospel yet Paul counts it part of the first Covenant See Heb. 9.1 Yet I deny not but that there was much Grace held forth in it But the Covenant of Grace as to us consisteth only of Free Promises Hence the Elect are called The Children of the Promise Vnto Abraham and his Seed were the Promises made Now we Brethren as Isaac was are Children of the Promise And hence the Covenant of Grace is called The Covenants of Promise Note 'T is called Covenants in respect of the divers Revelations or Declarations of it as to Adam Abraham David c. and as revealed in the Gospel tho it is but one and the same Covenant True it may differ in some Accidents but in Substance it was the same viz. Jesus Christ promised and Free Justification through him Is the Law against the Promises That is Is the Law as given in Mount Sinai against the Covenant of Grace No but given in Subserviency thereunto or as leading to it by discovering the Evil of Sin and the absolute Necessity of Christ's perfect Obedience thereunto in our stead IX The first Covenant required perfect Obedience to the Law in every Man 's own Person in respect to their Justification at God's Bar by which means through Man's Weakness and Inability to perform it 't is called The Killing Letter The Letter kills for Sin taking occasion by the Commandment deceived me and by it slew me Sin revived and I dyed That is as to any hope of Life by the Law But the Covenant of Grace admits of a Substitute or of a Surety to keep the Law for us and God accepteth of his Obedience and Suffering as imputed to us to our free Discharge and Justification in his Sight And hence the Gospel is called The Ministration of the Spirit and Life Thus the Covenant of Peace is the Covenant of Grace 1. As considered in it self 2. Comparatively or in opposition to the first Covenant or Covenant of Works Thirdly The Covenant of Peace is the Covenant of Grace appears in that 't is an absolute Covenant I. It is not made on Conditions to be performed by us i. e. which being performed gives us a Right unto the Reward promised thereupon because our Right and Title to Heaven is only by the Righteousness of Christ through his perfect Obedience to the Law c. The Nature of the Covenant of Grace saith a Worthy Divine is Absolute or a Covenant of Promise notwithstanding all the Conditionalty contained therein 1. In respect of the Original Proposer of this Covenant it came from the Free and Absolute Will Grace and Purpose of the Father 1 Tim. 1.9 The Covenant of Peace was not purchased by Christ I mean the Covenant it self tho the Blessings in it were Christ's Purchase 2. The Covenant is Free and Absolute as to the Elect Personally considered because the whole of the Foederal Conditions lay upon their Head as undertaking for them II If we consider the Covenant saith he in respect to its Application or its being actually applied to the Elect
Trading because his House lay waste They minded not this Trade Also know the more you venture the greater Returns you will have the more you do or suffer for Christ the greater your Reward of Grace will be They that turn many to Righteousness shall shine as the Stars for evermore There are no doubt degrees of Glory in Heaven Quest. Who are Rich Traders Rich Christians Answ. All Believers are rich yet some are richer than others richer in Faith Love and Holiness than others 1. They that can Trust most are rich Dealers the Poor you know can't Trust they live upon their Labour so some too much fetch their Comforts from their liveliness in Duties and lively Frames or from their own Labour but this is not to live by Faith but such are rich that can Trust or Believe tho they with Thomas see and feel not 2. Such that are rich live high they keep a Noble Table I mean eat the fat and drink the sweet of the Ordinances and of the Promises and also they dwell above they dwell on high or enjoy Blessed Communion with the Father and the Son 3. They that are Spiritually poor poor in their own Eyes are rich I know thy Poverty but thou art Rich. 4. Such that are more Heavenly than others are the richest Saints 5. Such that are most rich in good Works 6. Such that can best bear Burdens when Taxes or Burdens are laid on poor Men they can't bear them but the Rich can 7. Commonly the Rich are envied so Satan and wicked Men envy such Christians that are most rich Thieves seldom beset a poor Man's House the more thou art tempted O Soul the greater sign it is that thou art rich 8. Rich Men feed others they feed the Poor so such that are rich in Grace and Experiences feed other Christians The Lips of the Righteous feed many 9. The Rich are better cloathed and adorned than others so rich Believers are more Holy more Humble Meek and Lowly than others are But I cannot enlarge on these Things but must leave what I have said to the Blessing of God SERMON XIV Opening the Nature of the Peace made by vertue of this Covenant ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee I AM this Day to conclude with this great Subject The last Thing I told you that I should do was to open the Nature of that Peace which is made by vertue of this Covenant The Method I shall take in speaking unto this shall be First To give you a short Summary Account of what we have said as to what is requisite to this Peace with God c. Secondly Shew you the Nature of this Peace Thirdly Apply the whole we have said on this Subject First I have shewed you that Jesus Christ alone is the great Peace-maker between God and Man I. You have heard that we can have no Peace with God until he is Reconciled and this Christ has done God in Christ is Reconciled his Justice is satisfied and his Wrath by Christ's Obedience and Sacrifice is appeased II. Sinners must also we have shewed you be Reconciled to God We pray you in Christ's stead be ye Reconciled to God Tho Sinners Peace may be made with God by Jesus Christ yet that Peace may not be accepted of by them or they may not be reconciled to him true we have proved that Jesus Christ undertook to do both these for all God's Elect as hath again and again been hinted 1. You have heard that Christ died on the Cross so making Peace by satisfying Divine Justice 2. He also as our Blessed High-Priest sprinkles that Blood upon our Consciences I mean applies the vertue of it to our Souls By the first Act he removes all Obstacles out of God's way and by the second he removes all Obstacles out of the Sinner's way so that the Reconciliation becomes Mutual Now that which is requisite on the Sinner's part in order to Peace and Reconciliation to God 1. Is that his Eyes be opened to see his wretched State and Condition by Nature i. e. that he is a Sinner an Enemy to God a Rebel yea a Cursed and Condemned Creature in the first Adam Yet 2. That God in Christ is well pleased or as I have shewn is reconciled by his Wrath-appeasing Sacrifice as the Way Means or Meritorious Cause thereof and that that Enmity which is naturally in the Sinner's Heart must be removed also 3. He must believe or come to Christ resting alone upon him for Justification Pardon Peace and Eternal Life being convinced there is no other way to obtain these Blessings but by him only 4. And the Grace of God being thus poured forth upon the Soul by the Spirit Faith is wrought in him to look to Jesus Christ and so seeing and admiring the rich Bounty Pardon and Unwordable Clemency of his offended and provoked Soveraign this works Repentance or Godly Sorrow for Sin in every such Person by which means he mourns and is more or less in great bitterness of Spirit in beholding how hateful Sin is to God and also what Sorrows his Sins brought upon his Blessed Saviour Hence it is called A mourning for him Zech. 12.10 For saith the Soul now I see that my Sins Crucified my dear Lord and let out his Hearts Blood and thus was my Peace made 5. Upon this the Believing and Sin-loathing Sinner resolves to lay down his Arms and never any more to fight against God Shall I saith he thus receive a Free Pardon of all my by-past Treasons Sins and Rebellion against my most Gracious Sovereign refuse to lay down my Arms Shall I continue in Sin because Grace has abounded God forbid Brethren if Grace be infused into the Sinner's Heart it will Teach him to deny all Vngodliness and Worldly Lusts And not only to deny it to leave it but also to loath it it changes the Mind yet Repentance is not the Condition of Peace with God but an effect of it or of Christ's Merit a Broken Heart being one Promise in the Covenant 6. A Sinner hath not cannot have actual interest in the Blessings of this Covenant or have Peace in his own Soul without Union with Christ which is accomplished by the Holy Spirit and Faith of the Operation of God first of all whereby it is that the Soul is transplanted out of the first Adam that dead stock into the second Adam that quickning Spirit Moreover know that the Real and Relative Change is at one and the same time and certainly all that deny that there is a Change of State as well as a Change of Heart err exceedingly 1. Because the Word of God positively declares That by Nature the Elect are Children of Wrath as well as others therefore more than under Wrath in their own Conscience for in their own Consciences they may not apprehend they are the