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
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
and also a false Break it should be 2. This Oath c. p. 114. l. 5. r. which the Law c. p. 119. l. 4. blot out thus and l. 7. for win r. will and l. 13. for Creatures r. Creature p. 120 l. 26. for great r. greater p. 152. l. 15. blot out the Father p. 184. l. 29. blot out the p. 184. in the Marginal Note for 't is read this p. 189. l. 17. there is a General Head left out r. 2. In opposition to that of Works and l. 18. blot out because the next General Head is false also for Fourthly r. Thirdly and so for Fifthly r. Fourthly c. p. 287. l. 20. for his r. his Wrath Wrath is left out THE TABLE OF The Chief Heads contained in this BOOK SERMON I. I. THE Occasion of the Author 's Preaching upon this Subject p. 1 2 3 4. II. The Text divided and the Terms explained p. 5 6 7 8. III. The Doctrine raised and the General Method proposed containing Six Heads viz. 1. Eight Explanatory Propositions laid down by way of premise 2. To open all the main Covenant Transactions concerning God's Reconciliation to Man and Man's Reconciliation unto God 3. Open the Nature of the Covenant 4. To shew what is given or granted to all Believers in the Covenant 5. To open the excellent Nature of the Peace of the Covenant 6. The general Application p. 9. I. Proposit. That God foresaw from Eternity that a Breach would arise between himself and Mankind p. 9. II. Prop. That this Covenant was entered into betwixt God the Father and God the Son in behalf of the Elect p. 10. III. Prop. That the Breach God foresaw would rise would be very great opened on Man's part in 4 Particulars on God's part in 5 Particulars p. 10 11 12 13 14. IV. Prop. That the Breach was occasioned by Man's breaking the Law of his Creation or the first Covenant p. 14 15 16. V. Prop. That there was none in Heaven or Earth that could make up this Breach save Jesus Christ p. 16. VI. Prop. God not irreconcileable yet acts in a way of absolute Soveraignty p. 17 18 19. VII Prop. That this Covenant alone proceeded from the Grace of God p. 20. VIII Prop. That it also results from God's Mercy to such as were consider'd in Misery p. 21 SERM. II. Secondly The Covenant Transactions proposed to be opened in 6 general Heads I. A Treaty held between God the Father and the Son about it II. An agreement between them in Eternity III. The Mediator of the Covenant chosen viz. Jesus Christ. IV. The Ratification of the Covenant V. The Proclamation or Proclaiming this Peace VI. When this Peace did commence and who are included in it p. 23 24. Of the first of these viz. the Treaty p. 24 25 26 Christ our Covenanting-Party or Representative in this Treaty shewing why he is called the Messenger of the Covenant in 4 Respects p. 25 26. Secondly Why a Mediator was chosen and the Necessity thereof opened in 6 Particulars p. 35 36. The Son of God did actually consent to answer all those Proposals made by the Father p. 30. Christ the Mediator must be God he must be Man he must be God-man p. 38. to 42. What a Mediator signifies p. 45. And how Christ was qualified with his whole Work and Office in 9 Partic. p. 41. 55. SERM. III. Further opening Christ's Work as Mediator in 5 particulars which makes the whole 14 p. 57 58 c. The Application p. 62 63 64. The Offices of Christ King Priest and Prophet c. opened p. 66. to 74. The Baxterian Errors what and also Answered Christ paid our Debts as a Surety and not as a Priest p. 71. Mr. Clark's Errors detected a Grand Baxterian p. 77. to 84. SERM. IV. The Suretiship of Christ opened in eight Things p. 84 85. Two Grand Objections Answered p. 90. 1. What Suretiship imports p. 86. to 89. 2. Why Christ became our Surety shewed for 5 Reasons p. 92. 3. What he was to do as our Surety shewed in nine Particulars p. 93. to 102. 4. Shewing how his Suretiship differs from Suretiship among Men in three things p. 102 103 104. A grand Objection answered p. 103. Our Debts are paid and yet freely forgiven shewed in 7 Respects p. 104 105. SERM. V. The Ratification of the Covenant 1. How between the Father and the Son p. 109 110. 2. By the Death of Christ p. 111 112. Christ a Testator what a Testator signifies p. 111. Shewing why the Covenant comes under the Notion of a Testament or Christ's Last Will p. 112. A Sevenfold Vse of Christ's Death p. 113 to 116. The Use p. 117 c. 1. The Proclamation of Peace what 2. Who God hath appointed to proclaim it 3. The Nature of the Proclamation 4. The Terms upon which it is proclaimed p. 119 120. 'T is the Gospel why it may be so called opened in 10 Particulars p. 120. to 125. What a kind of Book the Gospel is shewed in 7 Particulars p. 125 126. The Use p. 128 c. SERM. VI. Who the Ambassadors of Peace are viz. 1. Christ himself the Chief shewed in 6 Particulars p. 131 132 133. Christ excellently qualified for an Ambassador shewed in 6 Particulars p. 134. 2. Christ's Ministers are Subordinate Ambassadors Six sorts of Preachers are none of Christ's Ambassadors p. 135 136. Proving Christ's Ministers are his Ambassadors and what their Work is opened in 11 Particulars p. 135. to 144. Ambassadors when welcome shewed in 4 Respects p. 137. to 140. The Application p. 146 c. SERM. VII The Nature of the Gospel or Proclamation of Peace p. 151. 1. What it declares shewed in five Particulars p 152 153. 2. What it proclaims viz. Peace and good News by Jesus Christ God in him being Reconciled p. 155. 3. To be proclaimed to all Nations p. 156. 4. Free Pardon for all Sins save that against the Holy Ghost p. 157. 5. A Universal Proclamation An Objection Did not Christ die for all largely answered p. 158 159 c. Christ no Conditional Redeemer p. 160 161 Why the Proclamation runs so Universal p. 164. 6. Shewing on what Terms Peace is offered to Sinners p. 164 165 166. The Application p. 167. SERM. VIII 1. Shewing the Date of the Covenant or when it did commence p. 170 171. 2. And who comprehended in it 3. The third general Head of Discourse viz. The Nature of the Covenant opened I. Proving it is the Covenant of Grace as well as of Redemption p. 172 173. 1. In it self 2. In opposition to the Covenant of Works p. 175 176. The difference between the Covenant of Grace and Covenant of Works opened in 9 Particulars p. 177 to 182. II. 'T is an absolute Covenant shewed in 5 Things p. 182 to 185. SERM IX III. 'T is a well ordered Covenant shewed in 5 Things p. 190 191. IV. 'T is a Glorious Covenant shewed in 6 Things p. 192 193 194. V. 'T
is a full Covenant shewed in 10 Things p. 194 to 198. VI. 'T is a seasonable Covenant shewed in 3 Things p. 198. 1. As to the time when provided before Man sinned 2. As to the first revelation of it 3. As to the time of the application of the Balm of it to a Convicted or Wounded Sinner p. 198 199. VII 'T is a sure Covenant shewed in 6 Respects p. 199 200. VIII 'T is a Cov. of Peace p. 201 to 203. SERM. X. IX 'T is a tried Covenant shewed in 4 Respects p. 206. X. It is one intire Covenant largely proving the Covenant of Redemption and Covenant of Grace essentially one and the same Covenant p. 207 to 222. The Covenant of Peace a Covenant of greatest Consolation p. 222. Also an Everlasting Covenant p. 223. SERM. XI Shewing the Gifts Grants and Priviledges in the Covenant to Believers p. 224. 1. God himself given as a Cov. Blessing p. 225. How God comes to be our God negatively shewed in 3 Respects p. 226. Affirmatively p. 227. What an amazing Gift this is shewed in 9 Particulars p. 228 to 236. First The Good in God's Communicable Atbutes given and let out to us p. 229 c. Secondly The Son is given to Believers p. 237 Thirdly The Holy Spirit is given all Grace is given other Priviledges given p. 238 239. SERM. XII Believers are God's People by virtue of the Covenant p. 240 241. 1. In what respects called God's People negatively in 3 respects p. 242 243. In the Affirmative in 7 respects p. 243 c. 2. What kind of People God's Covenant-People are shewed in 11 Partic. p. 246 to 252. 3. What a Blessing it is to be God's People in 12 Particulars p. 255 256. The Application p. 256 257. SERM. XIII This Peace opens a Free Trade to Heaven p. 259. Sin stop'd up or interrupted all Trade betwixt God and Man what this implies shewed p. 259. What meant by a Free Trade shewed in 3 Things p. 260 261. This Spiritual Trade is opened by the Peace made by Christ p. 261. We Trade by or through a River viz. the Spirit this River Christ opened p. 262. This Trade the best Trade shewed in 4 Respects 1. in the respect of the Subject these Merchandises inrich 2. In respect of the things Traded for 3. In respect of the Correspondent we Trade with p. 263 4. In respect of the Terms upon which we Trade p. 264. 1. In respect of the Subject viz the Soul shewed in 7 Things p. 265 c. 2. In respect of the Nature of the Things shewed in 8 Particulars p. 268 c. 5. In respect of Christ we Trade with shewed in 6 Things p. 271 272. 1. Christ makes great Returns p. 272. 2. Sure Returns 3. Quick Returns 4. 'T is a Free Trade without Money p. 275. The Application p. 276. All False Dealers will break and why shewed in 6 Things p. 277. Who are Rich Traders shewed in 9 Things p. 279 280. SERM. XIV A Summary Account of what is requisite to God's being at Peace with Man and Man with God p. 281 c. The Nature of this Peace opened in fourteen Particulars p. 286 to 291. The general Application p. 293. Christ the Covenant or the Sum of the Covenant of Grace shewed in eight Respects p. 293 to 296. How to know we have actual Peace with God shewed in 8 Particular p. 299. 300. A needful Caution about the Elect being Reconciled to God in Christ whilst Sinners p. 300 301. The Blessed State of Believers that possess Peace or are in a State of Peace p. 303 304. The Conclusion THE DISPLAY OF Glorious Grace OR THE Covenant of Peace Opened In Several SERMONS SERMON I. ISA. Liv. x. Latter Part. Neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee I Have promised some Brethren to Enter upon the Great Subject of Peace Not to Treat of Peace with Men but Peace with GOD not National Peace but Spiritual Peace And that which partly put me upon the Thoughts hereof was To see and hear what Great Joy there is among us in this Nation and in other Kingdoms and States upon account of the Peace lately concluded betwixt the French King and the Confederate Princes I must confess National Peace is a great Blessing when it is given in Mercy and it is sanctified and well improved by those Kingdoms and People that enjoy it But whether the Present Peace may be in Mercy to the Nations or in Judgment I know not Time must discover that Alas What Peace can such expect who continue in Rebellion against the GOD of Heaven and Earth What Peace can such a People expect who are not humbled for those Sins and Abominations which caused the righteous and holy God to bring the Plague of War and Devastations upon them When the Cause is not removed what reason have we to think the Effect will cease GOD may it is true take off one Rod and yet chasten us with another if War and the Pestilence humble us not Famine may be looked for See what God speaks in Levit. 26.21 And if you walk contrary unto me and will not hearken unto me I will bring seven times more Plagues upon you according to your sins and ye shall eat the flesh of your Sons and the flesh of your Daughters shall you eat v. 29. A People may cry Peace Peace when sudden Destruction is just coming upon them I may say of the Nations of the Earth as Jehu said to Joram's Messenger What hast thou to do with Peace What Peace so long as the Whoredoms of thy Mother Jezzabel and her Witchcrafts are so many What Peace can such a Nation or People look for long to continue whilst their horrid Wickedness Prophaneness cursed Oaths Blasphemy Drunkenness Whoredom Pride Treachery Cruelty Cotousness Heresies Superstitions and all manner of abominations abound amongst them know this assuredly God's Anger is not yet turned away but his hand is lifted up still The Seven last Plagues will over a short time be poured forth and whatsoever you may think of the present Peace I fear worser things are near than what the Earth hath seen or felt yet we are not fallen in such an Age as to expect any long time of Peace No No! God hath a fearful Controversie with the Kingdoms of the Earth Babylon must fall and Sion must rise and Jesus Christ shall Reign and Possess his Visible Kingdom And tho Reverend Mr. Beverly in some respect hath acknowledged himself mistaken yet the Church of God is greatly obliged to him for his elaborate Pains in his careful searching out the Mystical Numbers so as to know the time of the end of the Beasts Reign and Tyranny and the passing away of the Second Wo. Moreover I am perswaded he hath out-done all that went before him and may be the World will see in a short space that he was not much mistaken as to the
hath Mercy on thee This shews that the Covenant of Peace was founded for poor Creatures who were in Misery or in a deplorable Condition Man before his fall needed not Gods Mercy he was the Object of Gods Love and Favour but not of his Mercy For Mercy extended to any Person denotes he was in a forlorn and Miserable Condition before and at that Time when Bowels of Pity and Compassion were moved towards him V. We have here also the Stability of the Promise the Mountains that stand so fast shall or may sooner depart and the Hills be removed than this Covenant of Peace can be broken or he removed nay and he that saith this is the Lord the faithful and true God that cannot lie but to make it yet more firm he hath sworn to his Promise for as I have sworn that the Waters of Noah shall no more go over the Earth so have I sworn that I would not be Wrath with thee nor rebuke thee that is not to forsake her utterly So much shall suffice as to the Parts and Explanation of the Words of our Text. I shall only raise and prosecute one Point of Doctrine from hence viz. Doct. That there is a Covenant of Peace made or agreed upon and it stands firm ui behalf of all Gods Elect. In the speaking unto this Proposition I shall take this Method following viz. 1. Lay down eight Explanatory Propositions by way of Premise 2. I shall endeavour to open the main or chief Transactions about the bringing in and establish-of this Covenant of Peace 3. I shall open the Nature of this Covenant of Peace 4. I shall shew you what is contained granted or given in this Covenant 5. Shew the Nature of the Peace comprehended in this Covenant 6. Apply it Proposit. I. That God foresaw from Eternity that Man would fall from that happy and blessed State in which he was Created and that a fearful Breach would arise betwixt himself and Mankind Thereby Had it not been thus there would have been no room no need no occasion for God to enter into a Covenant of Peace with his own blessed Son in behalf of Mankind without a War foreseen there could I say be no occasion of a Covenant of Peace and Reconciliation II. Proposition That this Covenant of Peace was entered into between the Father and the Son before the World began Hence the Apostle saith aluding to this Covenant God 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 Moreover Our Lord Jesus saith that he was set up from everlasting from the beginning or ever the Earth was That is ordained substituted and anointed to be the great Representative and Covenanting-Head in behalf of all the Elect of GOD. III. Proposition That the Breach which God foresaw would arise would be very great or a most amazing or fearful Breach betwixt himself and lost Mankind and that it was so might abundantly be demonstrated It was a Breach occasioned by Sin God did not first fall out with us or proclaim War against Mankind but we first broke that League and Covenant of our Creation with God Man rebelled against his Creator casting off his Obedience and Allegiance and subjected himself to Sin and the Devil Lo this only have I found that God hath made Man upright but they have sought out many inventions Tho all the Wickedness that is in Man's Heart that Deceit Hypocrisie and streams of Filthiness that is there Solomon the Wisest of Men could not find out Yet this he had discovered viz. the Fountain of it namely Original Sin or what it was that first caused that Breach and War which is between God and all Unconverted Men or all ungodly Ones in the World And now That it is a fearful Breach appeareth 1. In that Man run away from God and hid himself And the Lord God called unto Adam and said unto him Where art thou And he said I heard thy Voice in the Garden and I was afraid because I was naked and I hid my self That God who was before the Object of his Love and Delight was now become Terrible unto him because of his horrid Sin and Guilt which lay upon him 2. It was an unreasonable act of Disobedience and most horrid Rebellion considering what God had done for Man and how Great Noble and Honourable God had made him he formed Man in his own Image and made him capable of enjoying sweet Fellowship and Communion with his Creator he made him Lord and Governour of all things on Earth and gave him a lovely beautiful Spouse to be a sit help meet for him he gave him power to stand in that happy Estate tho he left him in a possibility of Falling to prove his Fidelity and Obedience to his Maker But Man cast horrid Contempt upon God by his Unbelief He disbelieved the true and faithful God and believed the Devil that Father of Lies and so gave more Glory to Satan than to his blessed and most rightful Sovereign 3. The Dismal Nature of this Breach further appears on Man's part by considering of that vile and abominable Enmity which is in the Hearts of all Mankind who abide in that old Nature against God as the effects of that first Sin The carnal mind is enmity against God for it is not subject unto the Law of God neither indeed can be he doth not say it is an Enemy but in the abstract it is Enmity an Enemy as one observes may be reconciled but Enmity can never be reconciled Man by this Sin came to be alienated in the highest degree from God having the Vnderstanding darkned being alienated from the life of God And in another place saith the same Apostle And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled 4. This still further appears In that all Men naturally resist God and his good Spirit they fight against God Ye stiff-necked and uncircumcised in heart and ears ye do always resist the Holy Ghost as your Fathers did so do ye Nay they are called haters of God The haters of God saith David should have submitted themselves Ye have both hated me and my Father saith our blessed Lord. What can render Sin more evil or Man more vile than to be called a Hater of God they are haters of God and despightful Their soul saith the Lord abhorred me and my Soul loathed them Moreover They are said to be Contemners of God they even dare God to his Face and harden their Hearts against him Wherefore doth the wicked contemn God He saith in his heart thou wilt not require it They fear him not they atheistically deny his Providence nay his very being or wish at least there was no God And all this is the fruit and
the Fallen Angels he had not been unjust if all Adam's Posterity had been cast into Hell and not one Soul saved as he is not unjust in throwing all the fallen Angels into Hell for ever without affording one of them any Relief Redemption or hope of Recovery neither is he obliged to save the whole Lump of Mankind either in a way of Justice or Mercy because he is pleased to save a remnant of them God was at the liberty of his Will whether he would make this World or not it was I mean the only Act of his Sovereignty its actual existence in time was according to his absolute Decree and Purpose from Everlasting and according to his absolute Sovereignty he governs and disposes of all things and may do what he will with his own All Nations tremble before him whom he would he slew and whom he would he kept alive The most High doth according to his Will in the Armies of Heaven and among the Inhabitants of the Earth and none can stay his hand or say unto him what dost thou So he hath mercy upon whom he will have mercy and compassion on whom he will have compassion and whom he will he hardeneth He called Abraham and revealed himself to him and let the most of Mankind in his days remain ignorant of him as to Salvation by Jesus Christ He also entred into a Covenant with the Seed of Abraham and gave them his Laws and Ordinances he did not do so to any other Nation And in Gospel Times he called a few poor and illiterate Fishermen and such like Persons and let the Pharisees and Learned Rabbins remain under the power of Sin and Satan and all this as the act of his own absolute Sovereignty and Good Pleasure of his Will as our Lord sheweth At that time Jesus answered and said 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 to Babes Even so Father for so it seemed good in thy sight So now at this day he sends the Gospel into one Nation and not into another and then also in such Nations where the Gospel is Preached it is but here and there clearly opened Nay and many who come under the powerful Ministration of the Gospel have it only come unto them in Word that which is the savour of life unto life to some is the savour of Death unto Death to others Now from whence is all this but meerly from the Sovereignty of God or good pleasure of his Will for It is not of him that willeth nor of him that runneth but of God that sheweth mercy God's special Love and Election is not from any Man 's willing or running it riseth not from Natural Powers emproved not from his Desires Good Deeds or Good Inclinations or from the fore-sight of his Faith and Obedience but from and of God's meer Mercy Sovereign Grace and Favour The Truth is to deny God to have the power of his own Free Act in dispensing his own Sovereign Bounty is to Eclipse his Glory and to render him to have less Sovereign Power than that which he hath given and alloweth to Mankind May not a Man shew his Favour and Goodness in redeeming a few Captives out of a Multitude who wilfully brought themselves into Bondage but he must redeem them all or be unjust Or cannot a Man give a bountiful Gift to One or Two poor Men in a Parish but he must bestow like Bounty to all the Poor in the said Parish Or can't a King contrive and enter into a Covenant of Peace for a few Rebels that have with a Multitude of others taken up Arms against him but he must be charged with Injustice because he did not extend like Favour in the said Covenant to them all sure no Man in his right Senses will deny him this Liberty And now Shall not GOD have like power to dispense his Sovereign Grace to whom he pleaseth who is said to do all things according to the pleasure of his own Will and eternal purpose in Jesus Christ Proposition VII And from hence it appeareth That the Covenant of Peace is the Covenant of Grace For tho the Covenant of Peace in respect had to Christ as our Mediatour Head and Surety was upon the Condition of his Merits yet as to the Design End and Purpose of it in respect of us it was only an act of Pure Grace hence said to be according to the good pleasure of his Will Ephes. 1.5 And to the praise of the glory of his Grace v. 6. 1. It was the Free Grace of God the Father to vouchsafe us a Substitute a Saviour a Mediator of this Peace and to Choose Ordain and Appoint his own Son to be the Person and to accept him in our stead Oh! What Favour is this God so loved the World c. 2. And it was the Free Grace of God the Son to engage himself to the Father to enter into this Covenant to make our Peace the Glory of Both Persons equally shine forth to the amazement of all in Heaven and Earth the Counsel of Peace was between them both 3. Nay my Brethren the Free and Rich Grace of God in this Covenant is to be adored even as to the Main and Ultimate End and Design thereof Not according to our Works but according to his own Purpose and Grace which was given to us in Christ before the World began The whole Contrivance Foundation and Rise of this Covenant of Peace is of love and Grace Neither do we receive any Grace from God in Time but as it results from the Covenant of Peace made with us in Christ before all Time But this I purpose to enlarge upon further when I come to open the nature of the Covenant Proposition VIII And as the Covenant of Peace is the Govenant of Grace so it results from God as an act of Infinite Mercy It is therefore a merciful Covenant it was not made with Man considered in his State of Innocency for Man as so considered could not be the Object of God's Mercy for tho God appeared very good and gracious to us in our First Creation and as we came out of his Hands and that many ways Yet such was our Happy State that we stood then in no need of Mercy for where Mercy is shewed it is to such that are in Misery but before Man fell he knew no Misery Pain or Sorrow but when God first cast his Eyes upon us and entered into this Covenant of Peace with his own Son for us he saw us lie in our Bloud and fallen under his Divine Wrath and Anger and this indeed the very name of the Covenant of Peace doth import There was no need of Peace had there not been a War or a fearful Breach between God and us and that this Covenant results from God's great Mercy read again
my Text Saith the Lord that hath mercy on thee God foresaw us cast out like a wretched Infant in the day of its Nativity whose Navel was not cut neither washed in Water nor salted nor swadled at all and what doth God say more None Eye pitied thee to do any of these things for thee but thou wast cast out in the open Field to the loathing of thy person in the day thou wast born This was the time of his Love and also of his Pity and tender Mercy And when I passed by thee I saw thee polluted in thine own bloud ver 6. that is when he was first concerned for us in this Covenant of Peace and entered into that holy Compact with his own Son Behold thy time was a time of love and I spread my Skirt over and covered thy nakedness yea and I sware unto thee and entered into Covenant with thee saith the Lord and thou becamest mine This was the time of God's entering into Covenant with his Elect viz. it was with them in Christ and what of this is actually accomplished on us in Time in our own Persons is but the execution of all that Grace Pity and Mercy manifested to us in Christ from Eternity he then shewed his Eternal Purpose of Compassion towards his Chosen and he then said in his blessed Covenant to them live I should now proceed to the next general Head but shall say no more at this time SERMON II. ISA. Liv. x. the last part of the Verse Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee Doct. THAT there is a Covenant of Peace made and agreed on and standeth firm in behalf of all the Elect of God The last Day we spoke to those Explanatory Propositions proposed to be opened by way of premise And now to proceed to the next General Head Secondly I shall endeavour to open the main or chief transactions about the bringing in this Covenant of Peace There are my Brethren Six Things to be considered in a Covenant of Peace among Men and so also in and about this Covenant I. A Treaty or a Solemn Consultation or a Treating about the Terms of Peace II. An Agreement upon the Terms proposed III. Who the Mediator is of this Covenant of Peace together with his Work and Office IV. The Ratification of the Covenant V. The Proclamation or proclaiming the Peace VI. The Time when the Peace shall commence and who are included in it and what is required in order to their actual possession and enjoyment thereof My Brethren These are the main things that are contained in and about a Covenant of Peace among Men as the chief Covenant Transactions and my Purpose is to speak unto these Six things particularly Tho I grant there is some difference between a Covenant of Peace between Kingdoms and States among Men and this Covenant especially concerning the Work of the Glorious Mediator of this Covenant and a Mediator of Peace concluded between Earthly Princes and States As we God assisting shall make appear But to proceed I. Concerning the Treaty or Treating about this Covenant My Brethren Commonly Princes and States appoint their Extraordinary Embassadors or Plenipotentiaries to Treat about the Terms upon which they design and are willing to conclude a Peace after a ruinous and destructive War They do not Treat about it in their own Persons but the Treaty of Peace in this Covenant was only between God the Father and God the Son Sinners then had no actual Being or did not exist and therefore could not send any Plenipotentiary to agitate Matters on their behalf It is true Our Lord Jesus Christ is called The Messenger of the Covenant whom we delight in He is indeed our Delegate Messenger or Trustee but the Father alone and not we Delegated that Office and Power to him for us and on our Behalf out of his own Sovereign Grace and Goodness before the World began This Name of Messenger of the Covenant doth 1. Denote Christ's Dispensatory Employment Work and Office and his free and voluntary condescention to undertake in this Treaty according to the Design Purpose and Will of the Father as our great Trustee Embassador and Plenipotentiary And 2. He may not only be called The Messenger of the Covenant as our great Representative to Treat with the Father in Eternity upon the Terms of our Peace but also in his being sent from Heaven to Earth actually to work about and accomplish all things that were agreed on between them both concerning the making of our Peace He travelled from Heaven to Earth on this Errand and to effect this blessed Work 3. He may be so called because he is the Messenger that published the Happy News of the Peace contained in this Covenant in the clear and glorious Ministration of it Hence it is said it was first began to be spoken by the Lord. Our Lord Jesus is the great Apostle and Chief Minister and Messenger of the New Covenant a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not Man 4. He is the Messenger who doth interpret open and explain all those dark and obscure Mysteries contained in the Covenant of Peace that were kept secret and hid from the beginning of the World He is that Messenger one of a thousand All things saith he are delivered unto me of my Father and no Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and he to whomsoever the Son will reveal him No Man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him But no more as to this now 1. I shall prove that there was a Covenant between God and Christ or a blessed Treaty about our Peace before the World began see Psalm 89. v. 3. I have made a Covenant with my chosen God first chose his Son as the Representative Covenanting Head and Surety of his Elect and then Treated with him about the Terms of our Peace It is said to be made with David but no otherwise than as he was a Type of Christ. It is Jesus Christ who is the true David My Mercy will I keep for him evermore and my Covenant shall stand fast with him Hence our Blessed Lord it is said was delivered by the determinate counsel and foreknowledge of God 2. Here are the two Covenanting Parties the Covenant of Peace is between them both that is between the Lord of Host and the Man who is the Branch betwixt them it was consulted agreed to or concluded I was set up from everlasting from the beginning or ever the Earth was that is as the Covenant-Head of all God's Elect or as Mediator and Peace-maker between God and them and this setting up that clearly implies a Covenant or holy Compact that was between them both 3. The consent of two Parties
or more upon the Proposals made by the one Party and the agreement of the other tends to make a formal Covenant so here was my Brethren a mutual re-stipulation betwixt God the Father and Christ about our Peace and Redemption For here were things commanded by the one and agreed to be done in obedience by the other In these Transactions the Father makes Proposals to the Son and shewed him what he will have him do if ever our Peace succeed and is made And 4. Moreover Upon the doing of which many great Promises are made to Christ for the Merit or Desert of his Work and to the Elect in him out of meer Grace for Christ's sake or for his just deservings hence our Lord saith he came to do the will of his Father This is the Will of him that sent me c. he laid down his Life as his Father commanded him he knew it was according to the Eternal Compact Purpose and Decree of his Father unto which he consented God the Father agreed to prepare the Son a Body the Son consented to assume our Nature or take that Body Then said I lo I come to do thy Will O God! and in that body he was enjoined to die I have power to lay down my life and power to take it up again this Commandment have I received of my Father Also these Faederal Transactions betwixt God the Father and Jesus Christ are held forth in Isa. 53.10 11 12. He shall make his Soul an offering for Sin this was that which Christ was obliged to do and then we have the Promise of the Fathers to him 1. Of justifying of many 2. Of seeing his Seed He shall see his Seed 3. That the pleasure of the Lord shall prosper in his hand he shall have them all united to himself pordoned and saved for ever Again Isa. 42.6 The Covenanting Parties are mentioned the Father saith I. will give thee that is thee my Son for a Covenant to the People Here 's the Father's Designation and first Sealing of our Lord Jesus Christ to the Mediatorial Office and Employment Moreover Our Lord Jesus readily complied with the Father's Purpose and Will herein The Lord God hath opened mine Ear and I was not rebellious I gave my Back to the Smiters and my Cheeks to them that plucked off the Hair I hid not my Face from shame and spitting I gave consent thus to do I readily yielded to my Father's Pleasure herein and in the Fulness of Time he actually thus suffered to fulfil and answer the Terms of this Covenant I will declare the Decree or as Dr. Hammond reads it the Covenant that is I will publish or manifest that which was agreed upon betwixt God the Father and me This my Brethren was long kept secret but it is now clearly revealed The secrets of the Lord is with them that fear him and he will shew them his Covenant The Hebrew Word Decree the Learned in that Language render Statute Decree Agreement Pact Covenant the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used saith a Learned Author is in the Scripture sometimes promiscuously or synonimously used with the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is usually render'd Covenant Covenant is taken either properly or figuratively First Properly for a mutual Contract Compact or Agreement between two Parties which differs from a Law which is without Obligation on the Lawgiver and also from a single Promise which is without Stipulation Covenant may be thus taken as one Notes i. e. in a proper sense when applied to the whole Covenant of Peace or Grace between the Father and the Son because there was a mutual Stipulation 2. Figuratively For a bare Promise so it was to Noah Gen. 9.9 and so the Covenant of Grace run to Abraham viz. being no more than a free Promise of God and thus we are to take the Word Covenant when it refers to us in Christ for we receive no Covenant-Blessings upon any mutual Stipulation betwixt God and us upon or from the Merit of our Work but all upon the account of Free Grace and of Christ's Covenant with God and by vertue of that Faederal Union we had then with him for all things which we receive in Time was promised to us in Christ from Eternity therefore the Elect must faederally be considered in Christ from everlasting The Covenant of Peace with Christ my Brethren was not made simply for himself but for the Elect he merited that we might possess True all is to him of meer Desert and Merit but to us in him of meer Grace and Favour So much as to the first thing that was proposed to be opened viz. That there was a Treaty or Treating between the Father and the Son about this blessed Covenant of Peace II. I shall shew you more fully That there was an Agreement upon the Terms Or That the Son of God did consent to what the Father proposed 1. It is very evident from what hath been said That God proposed Matters to his own Son or what he must do to procure and establish the Covenant of Peace but let me add here one or two Scriptures more to shew you that Christ consented unto those Proposals made by the Father I the Lord have called thee in righteousness and will hold thine hand and will keep thee and give thee for a Covenant of the People for a light unto the Gentiles to open blind eyes to bring out the Prisoners from the Prison and them that sit in darkness out of the Prison-House And in Isa. 49.5 6. it is said And now saith the Lord that formed me from the Womb to be his servant to bring Jacob again to him tho Israel be not gathered yet shall I be glorious in the eyes of the Lord And my God shall be my strength And he said it is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob to restore the preserved of Israel I will give thee for a light to the Gentiles that thou mayst be my Salvation to the ends of the Earth These things all Expositors that are Orthodox agree were spoken by Jehovah to Jesus Christ and do contain Proposals concerning the Covenant of Peace And now 2. Let us in the next place consider of such Scriptures that prove that Christ did consent unto these Proposals To this effect see Prov. 8.22.23 24. The Lord possessed me in the beginning of his way before his work of old I was set up from everlasting from the beginning before ever the Earth was When there was no depths I was brought forth when there was no Fountains abounding with Water 30 31. Then was I with him as one brought up with him and was daily his delight rejoicing always before him rejoicing in the habitable part of the Earth and my Delights were with the Sons of Men. As this Text proves the Eternity of the Son of God who is the substantial
eternal Wisdom of God so also it shews there was a voluntary and ready consent in our Lord to undertake in the Work of our Peace and Redemption that he was set up and did agree to undertake as our Mediator to make our Peace with God and also that he took pleasure in his so engaging on our behalf To this let me add what David in the Person of Christ speaks Sacrifice and Offerings thou didst not desire mine ears hast thou opened Burnt Offerings and Sin Offerings hast thou not required then said I lo I come to do thy Will O God This place is cited by the Apostle Wherefore when he cometh into the World he saith Sacrifice and Offerings thou wouldst not but a Body hast thou prepared me In Burnt Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the Volmn of the Book it is written of me to do thy Will O God Nothing can more fully shew Christ's chearful Consent What God the Father required Jesus Christ yielded to do which was to make satisfaction for Sin in his Body on the Tree and so to make our Peace with the Eternal Jehovah I. Consider who the Persons transacting and treating with each other were even God the Father and God the Son the Father stands upon satisfaction to his Law and Justice or demands the whole Sum or Price of our Redemption that so our Peace might be made and Christ engageth to give it II. The business or grand Matter transacted I say betwixt them was our Peace and Reconciliation unto God and so to recover all God's Elect from Sin Wrath and Misery and work about their Eternal Happiness the Elect tho not then in Being yet are here considered as fallen wretched and forlorn Creatures III. That the Manner or Nature of these Transactions were faederal or in a Covenant-way one Person mutually engaging and stipulating with the other The Father stands upon the strict demands of Law and Justice the Son consents to glorifie the Father therein and raise the honour of all the Divine Attributes which in time he did do I have glorified thee on Earth I have finished the work thou gavest me to do And now Father glorifie me with thine own Self As if he should say the Terms agreed upon or thy Demands are done therefore let me have my Reward and let mine Elect be made one in us Let me not only Personally be one with thee but also Mystically one and so be glorified as it is due to me as the Hire or Reward of my Work IV. If any ask when this Covenant or holy Compact was made I told you and say again it bears Date from Eternity or before the World began when we had as I said before no Existence but only in the Eternal Decree and Purpose of God Moreover Remember this Covenant was made with Christ for us and in him with us for all that Grace which is given to us in time was promised unto us in Christ nay given to us in Christ from Eternity 2 Tim. 1.9 Tit. 1.1 2 3. as our Surety Covenanting-Head and blessed Representative As to the special and particular Articles agreed upon on which the Covenant of Peace was made and concluded I shall open them under the next Head of Discourse V. Commonly in all Treaties or Covenants of Peace amongst Men there is a Mediator chosen So God chose a Mediator of this Covenant yet his Work as Mediator greatly differs from the Work and Office of all other Mediators as I might make it appear For Christ is not only Mediator of the Covenant but Surety Messenger and Testator of it also And as he is considered Mediator he is invested with a Threefold Office more particularly which Offices he faithfully executeth in order to the making our Peace with God in reconciling God to us and us to God which I purpose to treat of and open in order The Work of our Mediator is not barely to see our Peace made or to labour by Intreaty to bring each Party to Moderation and pliable Terms and to see every thing done according to the Preliminaries agreed upon but the whole Work of making Peace is solely committed to our Lord Jesus Christ not to see others do it but he himself doth it all even all that God requires on his part and what is necessary to be done for us in us and by us also I. Let it be also considered That God would not make any Covenant of Peace with us without a Mediator without such a Mediator and that Jesus Christ alone is the Mediator is evident There is one Mediator between God and Man even the Man Christ Jesus I say God chose his Son to be the Mediator of this Covenant of Peace and hence he is said to be given for a Covenant unto the People that is as some conceive To be the Mediator thereof II. God the Father's Demands must be granted he will not suffer his Just Right and Honour to be invaded nor his Glory eclipsed therefore was this Mediator chosen besides the Sanction of his Holy Law must be preserved Private Persons may forgive Offences as they please but the Just and Holy Governour of the World will not cannot pass by Offences till the end of Government be secured that so his Holiness and Justice be not stained nor his Law fall to the Ground Hence one main Article proposed was That the Mediator of our Peace do make full Satisfaction and if he doth not this there could be no Covenont of Peace concluded this therefore was the result of that Counsel of Peace held in Eternity III. There was I say a necessity for the Son of God to be both Mediator and Surety of this Covenant I do not say that there was a necessity laid either upon the Father or the Son to enter into this Covenant of Peace for us No no! But if God will in a way of Free and Sovereign Grace enter into such a Covenant for Mankind there was a Necessity for Christ to be the Mediator and Surety of it I say Necessity so far as we can or are able to conceive in respect of this Matter 1. Because God hath not revealed or made known any other way by which our Peace could be made but by a Mediator I do not say that God could not any other way make our Peace but that he could not in reguard of his own Honour so far as it appeareth unto us Moreover if God hath not made known any other way then there is no other way for us to obtain Peace with him But no other way is made known 2. There could be no other way as we can conceive because the breach that was between God and us must be made up by a full satisfaction to the Law and Justice of God God being Just as well as Gracious and hence one end why Christ was made a propitiation through Faith in his
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
Trusted or whose Faithfulness or Ability is suspected Now my Brethren when Man had broken the Law of the first Covenant his Credit was gone or lost for ever God would not enter into Covenant any more with him without a Surety he knowing that Man's Inability and Unfaithfulness in his Fallen Estate therefore was graciously pleased to provide for us or in our behalf a Sponsor or Surety By so much was Jesus made a Surety of a better Covenant As Christ engaged to God for us to satisfie for our Sins and to bring us into a State of Grace and Peace with God and preserve us in that State to the end and to give Security to the Covenant of Peace which he is a Surety of he is call'd a Surety And as he gives all good things and Divine Blessings to us he is called a Testator for a Testator denotes one dying making his Last Will and Testament firm and bequeathing Legacies to his Friends some I know would not have Christ be a Surety of that Covenant that was made betwixt God the Father and himself which they call the Covenant of Redemption but of the Covenant of Grace made with us but I know no ground for such a distinction as I shall hereafter prove my Brethren evident it is that had not our Mediator engaged in this Covenant of Peace and Redemption for us there had been no Covenant nor Peace for us at all because all dependeth on Christ's Suretiship or on Christ's Obligation to the Father for us nor did God ever manifest more rich Grace to us than he did in providing of such a Surety for Man And hence God saith speaking of the Covenant of Grace My Mercy will I keep for him for ever and my Covenant shall stand fast with him I have laid help upon one that is mighty I have exalted one chosen out of the People one able to perform and do all his Pleasure one that he can trust who neither wants Ability nor Faithfulness 3. A Surety commonly engageth for one Party even for him whose Credit is suspected or who being poor the Creditor will not nor cannot Trust him the Lord Jesus is only a Surety for us unto God not for God to us for God had no need for any to engage or be a Surety for him he never failed any of his Creatures he broke not his Covenant with Man but Man with him Because they continued not in my Covenant I regarded them not saith the Lord. Therefore God will not Treat nor Trade with Man any more without such a Mediator and Surety as Christ is therefore I am not of his Opinion that saith That the Suretishâ—p of Christ was that Sinners might be induced to give God Credit and that he might have a Responsal Party to deal with for this is to cast Contempt upon the Holy and Faithful God as if he is not to be Trusted in without he gives us good Security that he will not fail nor deceive us 4. The end of Suretiship among Men is to give Stability and Security in case of Bonds or Covenants c. that such Bonds or Covenants may be firm and sure and to this end did Christ become the Surety of this Covenant of Peace Grace and Redemption My Brethren this Covenant depends upon the Suretiship of Jesus Christ upon whose Undertakings and Security God Promised and Covenanted with him to be our God again and to give to us all that good which was in his Heart to bestow upon his Elect from everlasting There being such things requisite to be done in order hereunto which God well knew we were not able to perform i. e. the Satisfaction of his Justice or Payment of all our Debts and Victory over all our Enemies and that this Covenant might not be broken as the first was My Covenant shall stand fast in him 5. Suretiship imports that the Obligation be free and voluntary for the Law forces none to be a Surety or to engage for others My Brethren tho God chose Jesus Christ to be the Surety of this Covenant for us yet Christ as a most free and voluntary act on his part undertook that Office for that Law we had broke laid no Obligation on him nor was he under any necessity of Nature to undertake herein because he was the Son of God but it is ascribed wholly to his Infinite Love and Goodness and as a Sovereign Act of his own Free Grace to undertake for Man and not for Angels and also only for some of the lost Sons of Adam and not for all No Man taketh my Life from me but I lay it down freely I have power to lay it dnwn and I have power to take it up again Lo I come in the Volume of the Book it is written of me to do thy Will O God 6. Suretiship imports not only a voluntary Obligation for others or for another but also Union of Parties or Assumption of the Condition of that Person or Debtor In a Law sence it denotes a Foederal or Law Union the Surety and the Debtor are but one Party yet not so but that it is the Surety that pays it is his Money and not the Debtors My Brethren Christ by vertue of his Suretiship did not only take our Sins upon him but our Nature and put himself in our Law-place he took our Condition upon him He was made of a Woman made under the Law to redeem them Object I know it is objected If Christ and the Elect are but one Party and that his Righteousness be ours i. e. imputed to us or that he did and suffered all in our stead then we are our own Saviours we are Mediators as having a Mediator's Righteousness Ans. This as one well observes follows not for they may as well argue the Debtor is the Surety because his Surety's Payment is accepted for him Object Again they object If Christ our Surety and we are one and that his Righteousness is ours then we are as Righteous as Christ. Ans. They may as well affirm the Bankrupt is as rich as his Surety because his Surety pays his Debts 7. A Surety doth not only ingage for Debtors but also sometimes for Criminals Those that Christ became Surety for in the Covenant of Peace to Reconcile to God and to Redeem from Sin and Hell were Criminals and not only Debtors we all deserved Death and were under the Sentence thereof The Evangelists render the Words Sins and Debts promiscuously as Luke 11.4 compared with Matth. 6.12 the Laws of some Countries admit of a Surety for a Criminal i. e. that one Man shall die for another Thus did Christ obey the Law for us and die for us He was made a Curse for us Gave himself for us His Life a Ransom for us The Just for the Vnjust Made Sin for us All proves he was a Surety for Condemned Criminals and so died in our stead to satisfie the Law and Justice of
God What the Law could not do God sent his own Son i. e. we could not keep it perfectly nor satisfie for the breach of it therefore Christ died not only nostro bono for our good and profit as the Socinians and our Work-Mongers say but nostra vice in our room he died for his Church for his Elect as he died not for the Holy Angels yet he died for their good and for the whole Creation in some sense he is the Head and Confirmer of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead the Sufferings of the Saints are for the good of the Church but they are not substituted to obey and die in the stead of others A Surety to obey and die for others as one hath abundantly proved is to obey and die in their stead or room 8. A Surety having paid all and fully satisfied for Debtors it follows that neither the Creditor nor the Law can exact Satisfaction of the Debtors and also that the Debtors for whom Satisfaction is made shall be delivered out of Prison and be actually discharged and acquited according to the Time and Terms agreed on between the Creditor and the Surety God will not cannot in point of Justice and Righteousness exact Satisfaction of any Sinners for whom Christ became a Surety and hath safied for i. e. they cannot suffer in Hell but shall all in due time be actually discharged and acquited and the Law Sentence taken off of them For no sooner are their Eyes opened or are illuminated by the Spirit but they plead that their Surety hath paid all for them he hath paid their Debt of perfect Obedience and hath also born all that Vindictive Wrath and Vengeance that was due to them for their Sins Who was delivered for our Offences and was raised again for our Justification The Lord laid on him the Iniquities of us all II. Why did-Christ become a Surety for us and put his Hand to the Covenant 1. Because his Love and Bowels were such to God's Elect his Love constrained him thus to do 2. Because he would readily comply with his Father's Will Design and Purpose herein which was to exalt his Infinite Grace and Divine Goodness to Mankind 3. It was to raise the Honour or cause all the Divine Attributes to shine forth in their equal Glory and meet together in his Work and Undertakings as Mediator and Suretiship in sweet harmony 4. Because he would magnifie God's Law and make it honourable But more of this hereafter 5. Because he knew God would not otherwise enter into a Covenant of Peace to save lost Sinners Man being weak and unable to answer what both Law and Justice required in order to our Peace and Reconciliation with God Whatsoever the Law exacted on us he engaged and condescended to do as our Surety he promised and struck Hands to satisfie whatsoever the Law I say could demand of God's Elect. See Heb. 9.15 Rom. 3.25 Heb. 10.5 7. III. What was Christ to do and we receive by vertue of his Mediation and Suretiship First Whatsoever Christ as Mediator Covenanted with the Father to do that he considered as the Surety of the said Covenant engaged to perform 1. To vindicate the Honour of God in all the Perfections of his Nature particularly to preserve the Justice and Veracity of God and Sanction of his Holy Law 2. He engaged as the Surety of the Covenant to restore to Man or to all God's Elect that Righteousness which Man lost that as we were made Sinners by Adam's Disobedience so by his Obedience we should all be made Righteous that as the Sin of the first Adam was imputed to our Condemnation so his Righteousness as our Covenanting Head might be imputed to all his Seed and all this according to the Contrivance of God's Infinite Wisdom and to answer the Design Purpose and Proposal of God the Father in the Council of Peace 3. And seeing Man was a Rebel and in Arms against God and filled with Rage and Madness and having Enmity in his Mind against God Being alienated from the Life of God Jesus Christ as our Surety engaged to change the Hearts of all he undertook for and bring them to accept of Terms of Peace through the Blood of his Cross I say he ingaged to God to bring home all that were given to him Hence he says Them I must bring and they shall hear my Voice He must bring them because of the Covenant he had made with God the Father and upon the Consideration of that Obligation he laid himself under as their Surety He must Circumcise our Hearts to love the Lord our God for Christ also hath once suffered for Sins the Just for the Vnjust that he might bring us to God From hence it appears that Christ by virtue of these Articles of Peace as our Surety engaged to open Blind Eyes and to bring the Prisoners out of the Prison-house and to set at liberty those that were bound or by the Blood of his Covenant to send the Prisoners out of the Pit where there was no water for this was agreed should be the Effects of his Undertakings See Zech. 9.11 Luke 4.18 The Spirit of the Lord is upon me because he hath Anointed me to Preach the Gospel to the Poor he hath sent me to heal the Broken-hearted to Preach Deliverance to the Captives and recovering of Sight to the Blind and to set at liberty them that were bruised He engaged to take away the Heart of Stone and to give us a Heart of Flesh to give a new Heart for this the Father promised in the Covenant and what he promised Christ ingaged to do for us for without Almighty Power this cannot be done He works all our Works in us and for us He engaged to subdue Satan and divest him that strong Man Armed of all his Power In a word Christ as the Surety of this Covenant engaged to Renovate our Hearts Regenerate our Souls or to Create the Image of God again in us And that from his Fullness we should all receive Grace for Grace And indeed to this end it pleased the Father that in him should all Fullness dwell 4. Jesus Christ as our Surety engaged to make good another Article in this Covenant which was to preserve all his People in a State of Grace not only to bring us into a State of Grace but to preserve us in the State or to preserve Grace as a Vital Principle in our Souls That as all the Promises of God are made to us in Christ so Christ hath engaged that we should persevere in Grace and Holiness and that we shall never finally depart from God any more He that hath begun a good Work in you will perform it to the Day of Christ. It is not said he will finish it but he will perform it which denotes his Covenant as when a Faithful Man hath engaged to do a piece of Work
with the Strong because he poured out his Soul unto Death All Power is given to me in Heaven and Earth He shall strike through Kings in the Day of his Wrath. But we see Jesus who was made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour And he shall bring all his to Glory too For it became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of their Salvation perfect through Sufferings As this was promised by the Father to him and to us in him so he as our Surety engaged to bring it to pass or to make it good unto us Object If Jesus Christ entered into Bonds for us and that by virtue of the Sanction of the Law of Works was obliged as our Surety to suffer for our Sins doth it not follow that he was Surety of the Covenant of Works And how then is it said He was Surety of a better Covenant 1 Answ. Tho Christ was obliged as our Surety to fulfil the Covenant of Works or of perfect Obedience yet he was not Surety of the Covenant of Works because he did not undertake that we should perfectly keep the Law in our own Persons which he must have done had he been Surety of the Law of Works but that he would keep that Law for us and therefore it was another and better Covenant 2. The Covenant of Works was made betwixt God and Man without a Surety the Covenant of Grace is made betwixt God the Father and Jesus Christ as our Surety for us therefore another and better Covenant These Men plead for a Covenant of Grace made betwixt God and us distinct from the Covenant of Redemption in which Christ as our Surety engaged that we shall keep the New Law of Faith and sincere Obedience Christ having abolished the Law of perfect Obedience and merited this mild Law c. 1 Answ. Tho the Law as a Covenant of Works Do this and Live is taken away yet as a Law or Rule of perfect Obedience it remains for ever As the Reverend Mr. Cross hath fully proved 2. As to their New Law it brings in Justification by Works and such Works too that are attended with Sin or Imperfections and therefore their Doctrine is to be abhorred See Mr. Clark's New Book but more of this hereafter IV. I shall shew that Christ's Suretiship greatly differs from Suretiship among Men. 1. A Surety among Men is not of the Creditor's but of the Debtor's procurement But the Surety of the Covenant of Peace was of God's procurement who is Man's Creditor or rather offended Creator God as an Act of Infinite Wisdom Love and Mercy found him I have found a Ransom Moreover the Father Chose him Called him and Anointed him to be the Mediator and Surety of this Covenant as hath been fully proved Therefore it doth not follow that so soon as our Surety struck Hands or just when he laid down the Price all God's Elect must actually be acquited For should a Creditor find a Surety for the Debtor all must confess it is in his choice how and when the Debtor should be actually acquited Moreover 't is evident that we had no actual Existence when Christ struck Hands for us besides it was for such that he foresaw would fall under Sin Wrath and Condemnation and Christ did not become a Surety to keep the Elect from falling under Wrath and the Sentence of Death but to recover them out of that State Justification presupposeth we were once Charged and Condemned 2. A Surety and Debtor among Men both enter into the same Bond and the Debtor is look'd upon the principal Bondsman But Christ's single Bond in this Covenant is accepted for all here is a Change of Persons God leaves out our Names and puts in Christ's Name that the Debt Satisfaction and Curse might fall upon him alone See Dr. Goodwin He was made Sin for us Christ hath redeemed us from the Curse of the Law being made a Curse for us he was wounded for our Transgressions And now Jesus Christ here by puting his Name unto this Bond is become the principal Debtor and is wholly obliged to pay and satisfie for all the Sins of God's Elect his Suretiship hath swallowed up the offending Debtors Obligation to satisfie Law and Justice Object Doth it not then follow we need not be concerned to keep or fulfil the Law Answ. We are not to be concerned to keep the Law to that end Christ kept it i. e. not to be Justified by it for so it is removed but the Moral Law as a perfect Rule of Righteousness obligeth us to perpetual Obedience it being so unchangable a Law 3. Among Men when the Surety makes a full satisfaction for Debtors the said Debtors cannot be said to receive their Release or Discharge as an Act of Grace and Favour but as an Act of Justice only But Jesus Christ in the Covenant of Peace makes full Satisfaction for us and yet we receive our Release and Discharge as an Act of Grace and Favour alone 1. In that God and not we found the Surety which was an Act of his own Sovereign Grace he being wholly at Liberty whether he would save Man or not So that our Discharge through the Satisfaction of Christ must needs primarily and originally flow out of pure Grace Favour Love and Pity of God to us Had Man found the Surety it had been otherwise 2. Because the Surety being the only begotten Son of God it is a farther Demonstration of Infinite Love and Favour to us in that God should substitute him in our stead and dispence with the rigorous Action of Satisfaction from us and take it from our Surety as put in our Law-place 3. Because God that he might work about our Discharge in a way of Grace and Mercy to the Honour of his Justice c. made his own Son a Sacrifice for our Sins 4. Because that Interest we have in that Redemption Pardon Peace and Reconciliation by Christ's Undertakings is freely bestowed on us as an Act of God's Sovereign Grace and Goodness for as Christ purchased all Grace for us so as an Act of God's Favour and Christ's Purchase and Merits he gives us the Spirit and Faith in order to our actual Interest in all Covenant Blessings so that altho it all is in a way of Justice as to Christ yet it is all in a way of Mercy and Free-Grace as to us 5. In that God accepted of Christ as a Surety for us who deserved no Pity we having wilfully forefeited our vast Inheritance and were become his Vile Enemies and rebels against him 6. Because Christ became our Surety from whom he could expect no after Recompence or Satisfaction for that vast Sum he laid down for us he never expected any Recompence from us for the Debt paid 7. Because we are not only pardoned and have
Peace but by Christ's Undertaking are raised to great Honour And O what Grace Love and Divine Goodness is here VSE I Admiration What hath God done Christ done for us What Love is this 1. Christ knew before he became our Surety that the whole Payment would fall upon him and yet struck Hands 2. O! what Exemption and discharge have we hereby from the Law and Justice of God The Law as our Husband is dead and we dead to that that Cruel Husband has no more Power over us though as a Law or Rule of Righteousness it still commands us yet it cannot Kill us Curse us nor Condemn us to Eternal Burning 3. Bless God for Jesus Christ our Surety What a sweet Covenant is this that we are brought into How sure are all Covenant Mercies What Riches Glory and Power is in Christ the Mediator As thou hast given him Power over all Flesh that he should give Eternal Life to as many as thou hast given him We are in Christ's Hand and none can pluck us out 4. We shall for ever abide in this Covenant our Surety hath engaged to keep us that we shall never break Covenant with God any more so as to lose our Inheritance 5. How easie hath God made the Terms of Peace as to us since Christ is obliged to work all our Works in us as well as for us II. What Good News is here for broken Sinners who lie Condemned by the Covenant of Works O sue out your Pardon by taking hold of Christ. III. Reproof How doth this again tend to reprove such that turn the Gospel-Covenant or Covenant of Peace into a Law with the Sanction of Rewards for Obedience and Threatnings for Disobedience denying that Christ stood in our Law-place to do and suffer for us or to keep the Law of perfect Righteousness in point of Justification and to die in our stead Why will Men stand upon their own Legs Proud Man would fain live of himself or have whereof to Glory but not before God or in Christ Jesus he would have God take his Copper and refuse his own most pure Gold Why will they seek Relief other ways than by the Surety and Mediator of the Covenant Can our Imperfect Righteousness or Sinful Duties Justifie us at God's Bar Will they dare to plead it at Death IV. Trial. Is Grace given to you Have you Union with Christ Have you a new Heart Do you truly and savingly know the Lord Then you are brought into the Bonds of the Covenant of Peace V. Consolation If you are once in Covenant you are for ever in Covenant and all Covenant-Blessing even all things that are therein promised to Christ as your Surety shall be given to you But no more at this time And with this I conclude the Second Thing under the Second General Head viz. That the Terms proposed in the Covenant of Peace betwixt the Father and the Son were agreed to and of Christ's Work as Mediator and Surety therein I have endeavoured to clear to the Weakest Capacity SERMON V. Containing the Ratification or Confirmation of the Covenant of Peace shewing how and by what and when it was confirmed also how proclaimed and what the Proclamation is 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 have shewed you First That in a Covenant of Peace there is a treating betwixt the Covenanting Parties about the Terms upon which it is made And accordingly in order to the making or bringing in of this Covenant you have heard that there was a treating between the Father and the Son before the World began Secondly That in such a Covenant the Terms proposed are agreed unto by both Parties so I have shewed you it was here and also that the Mediator of the Covenant of Peace is Jesus Christ who was also the Surety thereof whose Work both as he is Mediator and Surety we have opened Thirdly I shall now proceed to the next thing which is the Ratification or Confirmation of the Covenant My Brethren there was a twofold Confirmation of the Covenant I. It was confirmed by God in Christ and this was as I conceive in that Council of Peace that was held in Eternity betwixt them both True among Men this is called The Signing of the Articles of Peace but there was a full Confirmation of this Covenant when it was Agreed on and Signed and that by both Parties 1. The Father Confirmed it to Christ and to all the Elect in him by his Oath I have made a Covenant with my Chosen I have sworn unto David my Servant By David is meant Jesus Christ and I see no reason to doubt but that this Oath of God the Father to the Son as Mediator of our Peace passed to him before the World began Once have I sworn by my Holiness that I will not lye unto David My Brethren when God concluded this Covenant of Peace with Jesus Christ he made a Promise to him of performing all things which he agreed unto and evident it is that this was before the World began In hope of Eternal Life which God that cannot lye promised before the World began And as it was promised then to Christ as the Head and Representative of all the Elect on their behalf so there is the same Parity of Reason to believe that then the Oath of God passed to our Lord Jesus Christ and to us in him also and now this Promise and Oath of God to Christ gives not only Solemnity but also firm and sure Stability to this Covenant 1. He added his Oath to his Promise saith our late Annotator on the Holy Bible to make and prove it to be Immutable Hence Christ it is said was made a Priest by an Oath not after the Order of Aaron 2. But after the Order of Melchisâ—â—ck This Oath is said to be sworn once which Word and Phrase saith he implies the Compleatness Certainty and Irrevocableness of the thing 3. God swore by his Holiness What is more Sacred By which God is seldom known to speak or to swear therefore nothing can more fully confirm this Covenant to Christ and to us in him 4. Jesus Christ then confirmed also the Covenant on his part on our behalf by his putting his Hand in our stead and to stand in our Law-place for us as you have heard This my Brethren was more than a bare Signing and Sealing the Covenant of Peace But II. There is yet a farther Ratification and Confirmation of the Covenant of Peace as also there is among Men. 1. It was agreed betwixt God the Father and the Son as Mediator that this Covenant should come under another Acceptation i. e. as the Last Will and Testament of Jesus Christ True it was not only Christ's Will or Christ's
Covenant and Testament but the Father's Will and Covenant also Hence the Testament is called The Revelation of Jesus Christ which God gave unto him that is a Mediator Yet Christ is the Testator or he that is to dispose of all those rich Legacies which the Father by him as Mediator designed to bestow on all his Elect it is called his Covenant Testament or Last Will. And now since the New Covenant was to come under this Character viz. Christ's Last Will and Testament there was a Necessity for many other Reasons that the Covenant should be Confirmed and Ratified by his Death 〈…〉 The Greek Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diathemenos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith A Testament is the Sentence or Declaration of our last Will of what we would have done after our Death now this Testament contains all the Blessings Grants and Priviledges agreed unto and given to Christ as Mediator of the Covenant of Peace and more properly it denotes Christ's giving them forth as one Dying to confirm the Covenant 1. A Testator signifies a Disposer one that makes his Last Will and Testament who hath Goods to bestow and Persons to give them unto 2. It denotes that a Dying Person who to confirm his Will and Testament there is a Necessity of his Death and thus Christ as a Testator died by virtue of those Covenant Transactions betwixt God the Father and himself on the behalf of God's Elect Where a Testament is there must also of necessity be the Death of the Testator 3. It also denotes that he the Testator hath or is Invested with some Estate and hath a proper Right to dispose of it Jesus Christ in this Covenant had all the Riches of Grace and Glory given to him as Mediator See John 13.3 Jesus knowing that the Father had given all things into his Hands c. 4. Moreover it denotes that whatsoever he gives as a Testator is of meer Grace or of the Good Pleasure of his Will 5. Also it gives a Just Right to all such to whom he bequeaths any Legacies to what is given so that such may sue out for them as their own Furthermore it imports the Revelation and Declaration of his Will Love and Affections to all his Relations and Friends So did Jesus Christ in his Last Will and Testament reveal his Will Love and rich Bounty to all God'â— Elect. Now the Design of God and Christ herein was 1. To give or superadd a new Title to alâ— Believers as one well observes of all Covenant Blessings that we might have all manneâ— of Security imaginable to the Inheritance 2. Also to shew the Absolute Freeness of thâ— Conveyance of all Covenant Grants and Bleâ—sings to Believers 3. And more directly to the purpose iâ— hand Jesus Christ came under this Relation to ratifie and confirm the Covenant of Peace anâ— our sure Right and Title to all Blessings contained therein Tho it be but a Man's Testament yet if it be confirmed no Man disanulleth or addeth thereunto The Covenant was in force even from the Beginning and all God's Elect who lived under the Old Testament Dispensation received the Grace and Blessings thereof through Faith in Christ's Death who they knew would come in the fulness of time and by his Blood confirm this Covenant The Father indeed trusted the Son upon his Holy Compact or Covenant with him upon the account of what he was to do and suffer in time Pray Brethren observe That the Death of Christ is the great and sure Ratification and Confirmation of the Covenant of Peace It is a Confirmation of such Validity that it is made unalterable and cannot be disannulled To proceed there are Beloved seven or eight things to be considered in the Death of Christ. I. The Death of Christ put an end to or abrogated the Old Covenant He took away the first that he might establish the second Having abolished in his Flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one New Man so making Peace The first Will or Covenant is made void by the second i. e. by the Last Will and Testament nor is the Ceremonial Law only abolished but the Moral Law as a Covenant of Works Do this and Live not as it is a Law requiring perfect Obedience on Righteousness but as to the Tenure or Terms of it Not my Brethren but that all Believers who lived under the Old Testament were saved by the Covenant of Grace Christ was to establish as I said before Yet was not the Old Covenant actually taken away till Christ died the latter Covenant is called an Everlasting Covenant not I say again that the first as to Righteousness is ceased or disannulled no but as a Covenant of Works requiring perfect Righteousness of us in our own Persons if ever we are Justified in God's Sight but that the perfect Obedience which Law required of us is transmitted to another Head i. e. the Christ Jesus who having answered all its Demands in point of Obedience and Righteousness so that He is the end of the Law as touching Righteousness to every one that believeth Insomuch that the Law cannot Curse nor any more Condemn them that are in Christ Jesus II. Christ's Death as well as his Active Obedience to the Law was the Condition on his part for us upon which God the Father entered into this Covenant of Peace on our behalf therefore had not Christ died all that believed before he came had perished but neither of these were possible III. The Death of Christ was the Price of our Redemption by this vast Summ we were Redeemed Ye are not your own you are bought with a Price Not our own observe 1. We were sold under Sin and were in bondage to the Law and Justice of God 2. There was a treating about the Price of our Redemption and the Terms were agreed to which was That Christ must die For asmuch as ye know that ye were not Redeemed with corruptible things as Silver and Gold c. but with the Precious Blood of Christ Who verily was fore-ordained before the Foundation of the World or was delivered up according to the Compact or Result in the Covenant of Peace to Redeem us from Wrath and Hell held in Eternity between the Father and himself 3. The Time also when this should be done was also then agreed on that is when Christ should die But when the fullness of Time came God sent forth his own Son in the likeness of sinful Flesh To Redeem them that were under the Law c. IV. The Death of Christ was that Price by which all Grace is purchased for us for tho we have all Covenant Grants and Blessings freely given to us or merely of God's Free Grace yet Faith a New Heart Regeneration Repentance Pardon and Peace and all other Grace and Blessings here and Glory hereafter were all purchased
for us by the Death of Christ for as you heard Christ did more than pay our Debts V. Christ's Death was the Pacifying or Atoneing Sacrifice his Precious Blood quenched the Fire of God's Wrath and so it is the only way by which we come to be delivered from Hell Our Jonah was cast over-board to make a Calm and caused the Storm of Divine Vengeance to cease VI. And more directly to our present Purpose I say again the Death of Christ was to ratifie and confirm the Covenent VII Moreover the Death of Christ was not only to confirm the Covenant of Peace it self but to confirm all Covenant Grants Covenant Blessings and Covenant Promises also for had not the Testator died none could sue for any Legacy therein bequeathed to them Furthermore also the Holy Ghost is appointed to be the Executioner of this Covenant or of the Last Will and Testament of our Lord Jesus Christ How much more shall the Blood of Christ who through the Eternal Spirit offered himself to God Purge your Consciences from Dead Works to serve the true living God It is the same Spirit of Jesus that offered up his Body that applies his Blood and makes it efficacious to us and also puts us into the Possession of the Inheritance purchased for us And for this Cause he is the Mediator of the New Testament that by means of Death that they which are called might receive the Promise of the Eternal Inheritance That is through his Intercession and the Agency of the Holy Spirit the Effects of his Sacrifice might become effectual to all the Elect viz. to their Justification Vocation Sanctification and Glorification If the Will of Man had been left or substituted to be the Executioner of Christ's Last Will and Testament not one Soul might have been saved or if otherwise yet all the Glory would not have then redown'd to Jesus Christ but one great part thereof to the Creature But thus it is not left 'T is not of him that willeth nor of him that runneth No no it is wholly committed to the Blessed Agency of the Holy Ghost who doth and must bow and bend the Will of Man unto God But more of this hereafter My Brethren It is very remarkable what Knowledge some of the Ancient Jews had of the Messiah Rabbi Hadars as I find him quoted by a Worthy Divine speaks thus viz. God treating with the Messiah said Righteous Messiah Those who are hid in thee are such whose Sins in time shall bring thee to Grief thy Ears shall hear Reproaches thy Tongue cleave to the Roof of thy Mouth thou shalt be wearied with Sorrows The Messiah answered Lord of the World I joyfully take them upon me and Charge my self with their Torment but upon this Condition that thou shalt quicken the Dead God saith this Rabbi granted him this and from that time the Messiah charged himself with all kinds of Torments VSE I. From hence we may infer what horrid Evil there is in Unbelief or the Shamefulness of Unbelief and O what Ignorance there is in Men of this Covenant Agreement God is pacified and reconciled but Sinners will not believe it and from hence retain frightful Thoughts of God 2. We infer That our Salvation stands upon a sure and certain Foundation and that the Elect shall be saved 1. They are the Seed of Christ and are given to him tho never so unworthy in themselves 2 In regard of the firmness of the Covenant of Peace you hear how and by what it is confirmed 3. In regard Jesus Christ hath done his Suffering Work his Bleeding Work his Dying Work confirming his Covenant and he is bound to do all the rest in us and for us and the Spirit is the Executior Christ tho he died is alive and dies no more and therefore can and will see his own Will fully executed 4. Because God hath link'd in this Covenant his own Glory and our Good together II. Contemplate on the Love of your dying Friend Shall the King Immortal become a dying Testator O search into this Will to find your Names and see what vast Legacies are bequeathed therein to you Moreover you see that your Right to Grace and Glory is a Testimentory Right the Covenant betwixt God and Christ is turned into a Testament between him and you My Peace I leave with you He hath paid dear for it III. Sinners will you by Unbelief make void if it were possible this Covenant or not sue out by Christ's Blood your Pardon but think to get it some other ways Sirs all 〈◊〉 saving Grace is comprehended in this Covenant IV. What are all Earthly Legacies to those Christ hath left in his Last Will and Testament V. Terror Let all such tremble that turn Christ's Last Will and Testament into a Law of Works or into a Conditional Covenant or that give the Glory to their Faith to their Obedience or to the Creature and let all such fear likewise that venture to alter any thing contained in Christ's Last Will and Testament Lastly Do not forget your dying Friend O keep up his Remembrance in those Holy Signs of his Death and Suffering which he hath left in his word This do in remembrance of me I shall now proceed to the next thing proposed under this General Head Fourthly After a Covenant of Peace is ratified and confirmed it is proclaimed and so it is here also this is the next thing God assisting I shall speak to And now as Peace among Men is commonly published by a Proclamation so hath God graciously ordered this Peace to be published by a Proclamation Also And in speaking to this I shall 1. Shew you what is the Proclamation of this Peace 2. Who they are that God hath authorized to Proclaim it 3. Open the Nature of the Proclamation 4. Open the Terms upon which it is proclaimed The Proclamation of this Peace is the Gospel of Jesus Christ Hence the Gospel is called The Word of Reconciliation and the Gospel of Peace I. Because the Gospel only shews us how Reconciliation is made between an offended God and offending Creatures and no otherways is this revealed or made known to Men. II. Because God my Brethren is hereby declared to be reconciled or pacified towards Sinners even in Jesus Christ To wit that God was in Christ reconciling the World to himself not imputing their Trespasses unto them Some would have this extend to all the World universally but then all would be saved for if all were reconciled to God by the Death of his Son they shall much more be saved by his Life for so Paul argues in respect of all them that God by the Death of his Son was reconciled to For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life If God gave us the great Gift he will much more give the lesser Gift i. e.
in him 2. To consider the Time allowed you is this present time Behold now is the accepted time behold now is the Day of Salvation 3. To consider the Danger of rejecting neglecting or refusing Peace and Salvation by Jesus Christ How shall we escape if we neglect so great Salvation Know O Sinners that Ministers set Life and Death before you Hear and your Souls shall live but he that Believeth not shall be Damned He that Believeth hath Everlasting Life but he that Believeth not shall not see Life but the Wrath of God abideth on him What do you say Sinners Will you strive to take hold of Jesus Christ Believe in him cry to him for Faith resolve to lay down your Arms What Answer shall I return to my Great Master Do not make a Pause but speedily come to a Resolution your Lives are uncertain Lastly This severely reproves all that cast Affronts or Contempt through Pride Envy or Prejudice upon any one of Christ's Ambasdors or that abase deride or raise up evil Reports on him Christ takes it all as done to himself also it reproves such who account them as their Brethren and shew them no more respect than to others may be not so much but slight and despise them and hardly speak Friendly to them not considering the Place and Office they are in But no more at this time SERMON VII Shewing the Nature of the Proclamation of the Gospel and the Terms thereof 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 of Peace made or agreed on and stands firm in the behalf of all God's Elect. We shewed you that this Peace is proclaimed 1. What the Proclamation is 2. Who the Ambassadors are that Christ hath appointed to proclaim it I shall now proceed to the next thing under this Head 3. I shall open the Nature of this Proclamation And then 4. Shew you the Terms upon which Peace is offered Would you know what is contained in this Proclamation First Then know it contains a clear and full Declaration of all those Covenant Transactions between the Father and the Son about the Restoration of lost Sinners before the World began the Gospel reveals those Mysteries that were hid from Ages and Generations It is called The Revelation of the Mysteries which were kept secret since the World began Not only that Mystery that the Gentiles should be Fellow Heirs of the Inheritance but the Mystery of the Covenant Purpose and Design of God and also of the Incarnation Life Death Resurrection Ascention and Intercession of Jesus Christ. I say it contains the Revelation of the Mystery of these things and not only the History of them I. It reveals that Infinite Love Mercy Grace and Goodness of God 〈◊〉 to lost and undone Sinners which astonisheth the very Angels of God to behold To make all Men see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God who created all things by Jesus Christ To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God The Good Angels are not Teachers of these Mysteries but Learners and Admirers of them the Gospel is to them as a Mirror or Looking-glass to behold and contemplate the Divine Wisdom of God in every appearance of it but especially in this the last and great Revelation thereof II. It reveals the great Love of God the Father In this was manifested the Love of God towards us because that God sent his only begotten Son that we might live through him That he might die to raise us to Life to be Crown'd with Thorns that we might be Crown'd with Glory to be made a Curse for us that we might be made the Blessing of God in him there could be no higher demonstration of God's Love than this is III. It reveals the Love of Christ which hath a Breadth a Length a Depth and a Heighth in it and passeth Knowledge Is it not an amazing Declaration or Revelation of the Infinite Love of Jesus Christ our Lord Who tho he was God should condescend to die for such vile Rebels and wretched Sinners as we were Hereby perceive we the Love of God because he laid down his Life for us from that near and intimate Union between the Divine and Humane Nature in the Person of Christ Christ's Life is here called the Life of God as elsewhere his Blood is called the Blood of God God is said to purchase the Church with his own Blood IV. This Proclamation is a Declaration or a Revelation that God in Christ is reconciled to his Elect that is the Price is paid tho the Blood may not be yet sprinkled When we were Enemies we were reconciled to God by the Death of his Son Through the Blood of his Cross God is satisfied and his Wrath is appeased that the Atonement is madefully perfectly and for ever by one Sacrifice he hath perfected for ever them that we Sanctified V. It doth not only declare but also proclaim this Peace and Reconciliation Deliverance is proclaimed to the Captives The Lord hath Anointed me to Preach good Tydings to the Meek he hath sent me to bind up the Broken-hearted to proclaim Liberty to the Captives and the opening the Prison to them that are bound To proclaim the acceptable Year of the Lord c. or the Year of the Great Jubilee The Sinner is told his Debts are paid requiring him to believe this nay Proclamation is made of Free Pardon to all that believe That they shall not perish but have Everlasting Life and that God hath received the uttermost Farthing of our vast Debt and that Christ hath received a Discharge as our Surety for all the Elect and that he hath not done what he did in part or by halfs but that it is fully wholly and compleatly done and that for ever our Faith adding nothing to that Satisfaction The Gospel doth not proclaim a Conditional Peace or Reconciliation or that God is only reconcilable so that if the Sinner performs his part God will be fully reconciled that is if the Sinner repents believes is Regenerated or answers the Rule of the Promise as some speak I know no such Conditional Gospel or Proclamation but those Conditions which Jesus Christ was to perform which was not only to reconcile God to us but us also to God Can that be the Condition of Life on our part which Christ hath engaged in the Covenant to do viz. to bring us into a State of Peace Them I must bring Nay God hath promised to give us a new Heart and put a new Spirit into us Moreover Christ is exalted to be a Prince and a Saviour to give Repentance to Israel and Remission of Sins
Blood was shed for shall have the Vertue thereof applied to them whatsoever is not efficient is not sufficient to attain the End thereof See a late Treatise Object If this be so why is the Proclamation so Vniversal 1 Answ. Because no sort of Sins nor Sinners by Name are excepted or exempted Who can say he was not included in this Covenant of Peace to whom the Gospel comes 2. Because Ministers know not but that every one to whom they Preach may be comprehended in this Covenant or in the Election of Grace 3. Because if any sort of Sinners were excepted unless God should discover them by Name who were included Multitudes might utterly despair 4. The Proclamation doth not run to all otherwise than thus viz. He that Believeth he that comes to Christ c. or that believes the Record God hath given of his Son or that receives the Atonement or believes the Testimony of the Gospel See Mark 16.16 Joh. 3.36 This brings me to the next thing Fourthly What are the Terms upon which Peace is offered and proclaimed The Terms on which Peace is proclaimed run thus viz. 1. That whosoever it is that believeth shall be saved True if Faith was not the Gift of God but the Condition agreed on as required of the Creature by his own power to act and exercise it would not only be hard but impossible because Faith must be wrought in our Hearts by the same Power that raised Christ from the Dead but he that calls dead Lazarus to rise from the Dead is able to quicken and by his commanding Voice to raise the Soul dead in Sins and Trespasses The Gospel in the Hand of the Spirit is a mighty Instrument of Christ's Power in the begetting or working of Faith in poor Sinners 2. The Proclamation runs to him that thirsteth Oh every one that thirsteth come to the Waters c. Jesus stood up and cryed If any Man thirst let him come to me and drink This thirsting may refer to thirsting after Happiness desiring to be saved yet others think it is a Thirst begotten in the Soul by the Spirit from the sight and sense of the Excellencies that Siners see in Christ and the Necessity of him they desire and thirst after him Faith draws Vertue from Christ but the Branch cannot draw Sap from the Root until it is grafted into the Stock Faith is the Fruit of the Spirit therefore the Seed must be first sown in our Hearts And this originally proceeds from our foederal Union with Christ in the Covenant of Peace And Secondly by our Mystical Union with him by the Spirit for it is hereby Faith is wrought Can any thing but evil Fruit grow out of a wild and evil Stock and Root all Works before Grace are Dead Works and profit us not 3. The Terms are to look to Christ Look to me and be saved all ye Ends of the Earth This is all one with Believing the Israelites that were stung with Fiery Serpents were to look to the Brazen Serpent so Christ is lifted up that whosoever looketh to him or that believeth on him should not perish but have Everlasting Life 4. 'T is made to all them that come to Christ Come to me all ye that labour and are heavy laden c. All that the Father hath given me shall come unto me and he that cometh to me I will in no wise cast out 5. It runs to every one that hears but it is to such that hear Christ's Voice Hear and your Souls shall live The Dead shall hear the Voice of the Son of God It is also to every one that will and whosoever will let him take the Water of Life freely Whosoever God hath inclined their Will or made willing to accept of Peace by Jesus Christ If any Soul believes in Christ thirsteth for Christ looketh to Christ or cometh to Christ and yet Christ rejecteth him then charge him with Injustice But where lives that Man tho he was never so Vile and Ungodly that did thus but he found Mercy O see how Free and Universal the Proclamation is Object 'T is not so Free but Vnbelief puts in a Bar. Answ. A Sinful State is no Bar to the Power of God for what tho some believe not shall their Vnbelief make the Faith of God of none Effect God forbid Object But Men must be humbled first before they come and they must renounce their Idols c. Answ. Grace only humbles They shall look to me whom they pierced and shall mourn But God first pours upon them the Spirit of Grace before they can thus look or mourn See Zech. 12.10 all previous Qualifications before Grace are abominable to God because the State of the Soul is such and all such things that proceed not from Faith God abhorreth 't is but a working for Life and not from Life Is the Improvement of Common Grace the Foederal-Condition of geting Special No surely APPLICATION 1 Infer From hence we may infer That in the Covenant of Peace the Promises of God are Absolute and that this Absoluteness implies that all the Conditions that are required on the Creature 's part Grace is promised to them to perform them on God's part Who works in us to will and to do of his own good Pleasure 2. This Proclamation is not so Universal but that it wholly dependeth upon God's Sovereign Pleasure who shall reap the Benefit of it 'T is sent to one Nation and not to another God is not obliged to send it to all Kingdoms and Nations nor to all in that Nation whither he is pleased to send it but if Christ died for all I mean in the stead of all to satisfie Divine Justice for every individual Person then he would be Unjust in not sending the Gospel to them all But he must Call all and be sure he would give all the lesser Gifts as well as the greater viz. the Gospel and Faith c. to all as well as his Son to die for them all and not let them perish in their Sins and Unbelief for whom Christ died for without Faith all Adult Persons must perish And how shall they believe on him whom they have not heard And how shall they hear without a Preacher 3. This Proclamation offers Free Pardon of all Sins both past present and to come to all that believe in Jesus Christ And therefore a final Deliverance from the Curse of the Law and the Wrath of God Rom. 8.1 4. Free Justification by Christ alone is therein offered also 5. With a Supply of all Grace to the End to all them that are in Jesus Christ Phil. 4.19 6. It proclaims God to be our Father and we his Sons and Daughters upon receiving Jesus Christ. 7. Moreover where any Elect Sinners are or dwell thither the Proclamation shall and must go to bring them all into the Bonds of the Covenant 8. And also whosoever receive this
wellcome News shall be saved from Hell and be Crowned with Glory in Heaven for ever and ever 9. O Bless God for the Gospel for the News of Peace and you Sinners see that you attend upon the Preaching of the Word of Reconciliation for this way he has ordained to work Faith in you O! Cry to him to pour out his Spirit and help you to believe never rest till you have got a Heart a Will to take of the Water of Life 10. Terror But tremble you that reject these Tidings this Grace for such that finally do so shall never have a share of that Peace Christ hath made by his Blood for on such the Wrath of God abides and will for ever Moreover he will also make it appear that Man's Destruction is of themselves tho their help is only in him Dread least God gives you up to blindness of Mind and hardness of Heart nay leave you also to Temporal Plagues and Judgments as he dealt by the Jews of old 11. Comfort Moreover here is Comfort to Believers who have heard and do know the Joyful Sound 1. They have Interest in this Peace and have a Title to Heaven by Christ's Righteousness alone 2. It is also a sign they were beloved from Everlasting because drawn to Christ or were Elected before time because called in time therefore let all such praise the Holy God To whom be Glory now and for ever Amen SERMON VIII Shewing when the Covenant did Commence also the Nature of the Covenant 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 of Peace made or agreed on and stands firm in the behalf of all God's Elect. The next thing under the General Head I am upon I shall as it were but mention which is the Sixth thing proposed viz. Quest. When did the Covenant of Peace Commence and who are included in it and what is required in order to their actual Possession of the Peace and Blessings thereof 1. The Covenant was made in Eternity but the time of its first Commencement was after our first Parents had violated the Law of the first Covenant 2. But it did not so fully commence in the actual dispensation thereof until Christ put an end to the Covenant of Works then it was as you have heard established He took away the first that he might establish the second II. As to those who were included in it they were all the Elect or all the Seed of Christ or all that he as a publick Head represented and no more True the whole World receives many external Blessings by virtue of it for the Elect sake for Jesus Christ is their Great Landlord and Glorious Sovereign The World is upheld by a new Title i. e. from Christ as Mediator for had not he interposed between God and it the whole visible Fabrick doubtless had been dissolved and the whole Race of Mankind lost for ever III. That which is required in order to actual Interest in and Possession of the Sacred Blessings of this Covenant and the Peace thereof is Union with Christ I will cause you to pass under the Rod and bring you into the Bonds of the Covenant Under the Rod God brings Sinners under Convictions that wounds like a Rod and makes them pass under the Yoke i.e. he Marries them to his Son and so brings them into the Covenant Sinners by Faith take hold of this Covenant and Christ being given to them they also give themselves to him to be his and no more their own but the Lords they take God to be their God and Christ to be their Saviour and so come to possess the Blessings of the Covenant and the Peace thereof But no more as to this I shall proceed to the third General Head Thirdly My Business and Work is now to open the Nature of the Covenant of Peace 1. I shall God assisting shew you what a kind of Covenant it is or explain the Properties of it 2. Apply it I. The Covenant of Peace is the Covenant of Grace But pray observe that the Covenant of Peace may be considered as twofold or a mixt Covenant 1. As it refers to Christ or to his part and Work therein and as thus it was a Conditional Covenant Christ receives all for us wholly upon the account of his own Desert or Merits 2. But whatsoever we receive by virtue of this Covenant it is wholly in a way of Free Grace and Favour through his Merits or through that Redemption we have by his Blood But take it either ways 't is of Grace First As to the Rise Spring or Efficient Cause thereof it was God's Infinite Love and Free Grace to his Elect This moved the Fato send his Son to be our Mediator and to accept of him as our Surety to do and suffer for us and in our stead I have before shewed God was no more obliged to enter into a Covenant of Peace with Christ for us or any of Adam's Off-spring than he was to reconcile himself to the Fallen Angels for they were his Creatures and more glorious in their first Creation than Mankind were The Surety of the Covenant was alone of God's finding he procured him He hath devised means that his Banished might not for ever be expelled from him For the Lord hath ransomed Jacob and he sent Jesus What could be an Act of higher or greater Grace and Favour than for God to vouchsafe or provide such a Mediator and Surety for his Enemies One so Great Glorious Worthy and Able and one so willing to undertake to make our Peace and bring us again home to God Secondly And then as to us this Covenant God entered into with Christ for us must needs be of God's Free Grace For as I have before hinted I. It was not of Constraint I mean there was no Necessity laid on God or Jesus Christ thus to Love Redeem and Save us in respect of Motive there was nothing in Man I say that could move the Affections of God thus to do and much less was there any thing in us in respect of Merit we deserved no such Love either absolutely or comparatively because we were not only undeserving but an ill-deserving nay Hell deserving Creatures being Rebels to God Vile Contemptible and Base Creatures even as loathsome as filthy Worms What is Man that thou art mindful of him What is his Deformity his Polution his Filthiness And O! What Cursed Enmity was there in our Carnal Mind Yea how much like to the Devil were we by Nature II. In that God hath manifested his Love and Mercy to so many this shews his Infinite Grace to us-ward Object May be you will say Why not to more Nay Why not to all Answ. I answer Why to so many Nay why to any at all Or Why to such that are called Why to us and not rather to those
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
in time this is done absolutely in God's bestowing Grace and the Gifts of the Promise to dead Creatures or to Sinners as Sinners In whom as saith our Worthy Author there is an absolute Impossibility of performing the least entitling Act to the Promise There can be nothing freer than Life to a dead Creature neither doth Life give a Title to Action but it is the Principle of Action III. All the Promises of the Covenant in the Promulgation of it in its Original Nature and as respecting us expresses the Tenour of it as most Free and Absolute Thus it was to Adam to Abraham to David and to us I will be your God and you shall be my People It is not you shall have Peace upon the Condition that you do this or that ye shall be Pardon'd or then be Justified No but quite otherwise But he that worketh not but believeth on him that Justifieth the Vngodly 'T is not by our Obedience or Duties but by the Promises that we partake of the Divine Nature 2 Pet. 1.4 c. All is given absolutely of Free Grace True there are in the Covenant Conditions of Connexion if a Man believes he shall be saved But who gives that Faith Is it not God Pray observe that Jesus Christ hath made our Peace and Faith to receive the Atonement is given as an absolute Promise Is not the Spirit so given And pray doth not God give the Spirit before Faith can be exerted by us Is not Faith the Fruit of the Spirit And doth not the Fruit proceed from the Seed and the Act flow from the Habit Brethren beware of them that Preach Peace to you upon a Conditional Covenant the Condition they speak of is your Repentance Faith Regeneration and Obedience And alas who is able to perform these hard Conditions Besides this is to turn the Covenant of Grace into a Covenant of Works you must work for Justification and Peace if you will have it nay and you shall be no further Justified nor have Peace than you are Sanctified if you believe these Mens Gospel But we say that Peace is made and God hath promised that he will give the Spirit even pour it out upon Sinners he first pours out the Spirit of Grace and then the Sinners believe or look to him whom they pierced and receive the Blessing of Peace or have the Minifestation of it to their Consciences There is no Condition saith Reverend Cotton before Faith but a Condition of Misery a lost Condition These Men render God like Pharaoh's Task-masters who would have their Tale of Brick but find the Israelites no straw They will not have Sinners to have Peace without doing that for it which indeed no Man is able to do But O! let poor lost Souls look up to Christ wait on him attend on his Word cry to him who hath received Gifts for the Rebellious also i. e. the Gift of the Spirit the Gift or rather the Grace of Faith the Gift of Righteousness Will you have a Righteousness wrought out of your own Bowels or by doing or have none at all Will you be saved by Works and not by Grace But to proceed 5. The Absoluteness of the Covenant saith this Author appears as to us in that all the Foederal Intitling Conditions contained in it are found in another i. e. in Christ and not in us neither wrought in us nor by us for whatsoever is wrought in us is of Free Grace My Brethren Doth a Child contribute any thing to its own Formation in the Womb Alas What is in us before we are Born again And of his own Will begat he us c. Object But doth not the Gospel require Faith and Repentance as the Condition of Justification and Eternal Life 1 Answ. I told you but even now there are Conditions of Connexion by way of order and dependance of things one upon another As in Logick saith the same Reverend Divine if a Creature be a Man he is a Rational Creature or if God be the first Cause he is the Creator of all things And in this sence saith he Creation is a Condition of Salvation if a Man be Saved he must be Created So if a Man believe he shall be Saved believing is a Condition of Connexion a State of Grace is thus a Condition to a State of Glory by way of Connexion in the Promise but one is not the Foederal Condition of another but both come in as the Gift of Grace in this sence the Covenant contains all the Conditions of Order and Dependance in the Exhibition and Performance the hearing the Word is the Condition of Faith but hearing is not a Foederal Condition so the giving the Spirit is the Condition of Union to Christ and Faith and Faith the Condition of receiving of Pardon and living in Holiness and the giving of Pardon the Condition of receiving it and Holiness the Condition of seeing God and of having Eternal Happiness but these kind of Conditions are not Foederal Intitling Conditions to the Promise but are contained in the Promise and denote the Connexion and Dependance of one promised Benefit upon another 2. God requires Faith and Repentance of them that shall be saved but 1. Not that the Creature can do either of these of himself but to shew he will work Faith and Repentance in all whom he will save or as he hath ordained the End so he hath also ordained the Means 2. But not that either of these are procuring or Foederal Conditions of the Covenant blessings or of Salvation because all the Graces of the Spirit are contained in the Covenant as part of it therefore neither Faith Repentance Regeneration as the Creatures Part or Work can be Conditions of it These Men call Faith c. such a Condition that the Mercies granted are suspended till we perform the Condition It is therefore saith he no more than an Act of ours True we have a good Bargain as a Man that gives but Twenay Guineas of his own Purchases an Hundred Pounds per Annum Brethren as our Author observes We must distinguish of the Ministry of Reconciliation in respect of the Letter of it and the Spirit of it 1 Cor. 3.6 in the Letter of it or meer external Dispensation it kills because the Sinner looks upon all these Conditions of dependance Foederal Conditions but the Spirit in its Ministry is absolute according to the Original Contract and the fullest Discovery in its highest freedom therefore the Apostle says The Spirit giveth Life The believing Corinthians are said to be the Epistle of Christ written and transcribed from the Original-Covenant Contract Not with Ink but with the Spirit of the Living God Therefore From hence we must distinguish between the Covenant in its Absolute Tenure and the Ministry thereof which is Conditionally dispensed according to the Connexion Order and Dependance of good Things contained in the Promise to a mix'd People The Effects of
the Ministry will either soften or harden it will either work effectually by the Ministry of the Spirit according to the Nature of an Absolute Promise and unto such it becomes a Savour of Life unto Life or else it works only in the Letter and unto such it Kills or is a Savour of Death unto Death or an Aggravation of Death and Condemnation But all its Divine Efficacy is according to the Purpose Will and Good Pleasure of God But having occasionally spoken much before of the Absoluteness of the Covenant I shall say no more but Conclude at this Time SERMON IX Further opening the Nature of the Covenant of Peace that 't is a well-order'd Covenant a Glorious Covenant a Full Covenant a Seasonable Covenant c. 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 of Peace made or agreed on and stands firm in the behalf of all God's Elect. I am my Brethren upon the Third General Head of Discourse which is to open the Nature of the Covenant of Peace 1. I shewed you it is the Covenant of Grace And that as considered in it self 3. 〈◊〉 It is an Absolute Covenant Fourthly To proceed It is a well-order'd Covenant See 2 Sam. 23.5 Yet he hath made with me an Everlasting Covenant ordered in all things and sure c. I. This Covenant is well-ordered in all things in respect of the Revelation and Manifestation of all the Perfections and Glory of the Three Divine Persons in the Godhead 1. The Perfections Work and Glory of God the Father shines forth and is displayed in this Covenant 2. The Perfections Work and Glory of God the Son shines forth and is displayed herein also 3. The Perfections Work and Glory of God the Holy Ghost shines forth and is displayed in it likewise as hath been shewed II. This Covenant is well ordered in all Things respecting the Manifestation or Revelation of the Perfections and Glory of all the Divine Attributes of God and as they also in this Covenant appear to meet together in Sweet Harmony III. This Covenant is well ordered in all things to the utter Overthrowing Defeating and Destroying for ever the Design Devices Works and Kingdom of the Devil For to this End was the Son of God manifested IV. This Covenant is well ordered in all things to magnifie the Sanction and Honour of the Holy Law of God in that rather then the Law shall fall to the Ground or be violated or rendered contemptible in God's Saving lost Sinners the Son of God comes and takes our Nature on him and yields Perfect Obedience to it and to greaten its Glory he died the Cursed Death of the Cross to answer the Just Punishment it doth denounce upon Mankind for the Breach thereof Moreover V. This Covenant is well ordered in all things for our Good both in respect of Grace here and Glory hereafter or in respect of what by it we are delivered from and of those high Priviledges Dignities and of that Unchangeable and Eternal Honour we are raised up unto hereby But because I have lately upon another Text spoken unto these Things largely in two Sermons on the Covenant I shall not add any thing further on this Account Fifthly It is a Glorious Covenant I. It must needs be a Glorious Covenant in respect had to the Time when it was made or entered into between the Father and the Son and this was as you have heard before the World began even in Eternity 2 Tim. 1.9 Tit. 1.2 Hence Jesus Christ 't is said was a Lamb slain before the Foundation of the World Rev. 13.8 and what Pilate and the People of Israel and the Gentiles did to him was whatsoever God's Hand and his Counsel determined before to be done Act. 4.28 Certainly that Covenant that was so early even from Everlasting contrived by the Sublime Wisdom of God and entered into between such Glorious Persons as the Father and the Son must be a most Glorious Covenant and this I say in respect to the Time when and to the Persons who entred into it certainly it must be some great Thing that is contained in this Covenant that was so early and by the Eternal God concluded upon II. It must needs be a Glorious Covenant in regard that there was also a Council held about it in Eternity for it was made as the Result of a Great and Glorious Council Him being delivered by the Determinate Council and Fore-knowledge of God ye have taken and by Wicked Hands ye have Crucified and Slain The Father Son and Holy Spirit then agreed That the Second Person should assume the Nature of Man and die to make our Peace tho 't is true elsewhere it is said The Counsel of Peace was between them both viz. the Father and the Son yet since it is ascribed to God without distinction of Persons and also seeing the Holy Ghost hath his part in this Covenant to act and do in order to the actual and compleat Accomplishment of the whole Transactions agreed on in that Glorious Council I see no reason to exclude the Holy Ghost from being concerned therein Moreover let us consider the great Things Consulted about in that Glorious Council 1. It was how God might be Just or Magnifie his Justice and yet be Gracious and Magnifie his Mercy and Infinite Love and Goodness or how God might preserve his own Honour and yet become our Redeemer 2. How Sin might be punished and the Odious Nature and Infinite Evil that is in it be exposed and yet the guilty Sinner be acquitted III. It is a Glorious Covenant because in it there is a display of God's Highest and most Glorious Wisdom the Gospel contains the Manifestation of God's Hidden Wisdom and the Wisdom of God in a Mystery nay Paul calls it a Glorious Mystery To whom God would make known what is the Riches of the Glory of this Mystery There is much of the Wisdom of God seen in his Works of Creation and Providence yea and there is also great Mysteries hid in those Works of God but the Chiefest and most Glorious Wisdom of God is manifested in the Work and Covenant of Man's Redemption Without Controversie great is the Mystery of Godliness God manifested in the Flesh the Word was made Flesh. This is the Wonderment of the Holy Angels and 't is mervelous indeed how an Infinite Nature should be Personally united to a Finite Nature so as to make but one Person What Wisdom of God is here displayed O who can search out the depth of this Mystery IV. It must needs be a Glorious Covenant in respect of that display of God's Glorious Love therein God so loved the World that no Created Beings can conceive of it neither Men nor Angels And so I might speak of the Glory of his Justice Power Holiness c. which amazingly shine forth herein
V. Also in that this Covenant sets forth the Glory Beauty and Personal Excellencies of Jesus Christ. 1. In respect of his Person as God-Man 2. In respect of his Offices of which I have already spoken VI. It is a Glorious Covenant in respect of those Things which we are hereby delivered from and are also invested with and raised up to possess Is not that a Glorious Covenant by the Blessings of which Sinners are delivered from Sin which is the greatest Evil and that brings them out of a State of Death Wrath the Curse and Condemnation And that which also gives them through the Application thereof an Interest in God the chiefest Good or which restores God to them to be their God forever Consider what Glorious Gifts and Priviledges are given and granted in this Covenant Is not that a Glorious Covenant in which God is given Christ is given to the Soul But this I shall open more largely under the next Head But O! what Glorious Priviledges are contained herein as granted to all true Believers Moreover What Glorious Grace is by this Covenant procured for all the Elect And what a Crown and Kingdom do they hereby obtain a true Title unto Sixthly The Covenant of Peace is a full Covenant there is nothing wanting in it either respecting the Glory of God or our Good and Eternal Happiness I. It is a full Covenant in respect of Satisfaction Merit and Righteousness my Brethren neither Divine Justice nor the Law of God can require any more than what Christ hath by his Active and Passive Obedience paid God saith This is my beloved Son in whom I am well pleased Christ is called the Sun of Righteousness denoting that fullness of Righteousness which is in him as Mediator What is fuller of light than the Sun And who is fuller of Righteousness than Jesus Christ And as the Sun communicates its Light to all the Earth even so Christ communicates his Righteousness to all the Elect i. e. His Righteousness is imputed to all that Believe not the Effects of his Righteousness but his Active and Passive Obedience is the Material cause of our Justification and the Imputation of it is the formal cause thereof and from him by the Spirit an Inherent Righteousness is also infused into the whole Body to whom he is a Head of Influence to their Sanctification II. This Covenant is a full Covenant because in it or in Christ who is the Sum of the Covenant there is a fullness of Sufficiency and in the application of it by the Spirit There is a fullness of Efficacy to all the Elect He is the Head of the Body the Church the Fullness of him that filleth all in all Christ makes the Covenant Effectual or Efficatious to all his Members filling all who believe with all grace by the Spirit leaving not one believing Soul empty of what is truly good Doth the Soul want light Christ will give it He is the Light of the Gentiles The Light of the World Doth he want Liberty Christ releases the Captives Doth he need Rest Christ gives the weary and heavy-laden rest In a word Christ in the Covenant is Food to the Hungry Cloaths to the Naked Strength to the Weak Health to the Sick Courage to the Faint-hearted Succor to the Tempted Beauty to the Deformed Riches to the Poor Peace to the Troubled Life to the Dead Christ is all in this Covenant III. It is a Full Covenant because it answers not only all the wants of the Soul but of the Body also He will give meat to them that fear him he is ever mindfull of his Covenant Meat to the Soul and Meat to the Body Also Trust in the Lord and do good and so shalt thou dwell in the Land and verily thou shalt be fed All things both for the Body and Soul which God sees is good for us we shall have he will give Grace and Glory and no good thing will he withold from them that walk uprightly But yet we must not be the Judges of what is good but leave it to God We may think that is good for us which he may see to be hurtful IV. It is a Full Covenant because in it there is the Mediators Fulness Communicated to all such that are united to him as the effects thereof 't is not a Creature-Fulness that is in Christ no but the Fulness of God For it pleased the Father that in him all Fulness should dwell in him dwelleth the Fulness of the God-head Bodily The Fulness of the God-head dwells as truly in the Son as in the Father and of his Fulness do all Believers partake Of his Fulness all we receive and Grace for Grace 1. Therefore in this Covenant we do not only receive Light but the Fulness of Light 2. Not only Life but the Fulness of Life because Christ is our Life whom we receive in this Covenant 3. Not only Strength but the Fulness of Strength The Lord is the Strength of my heart and my Portion for ever 4. Not only Pardon of Sin but a Fulness of Pardon or the Fullest Pardon compleat Pardon 5. Not only Righteousness but the Fulness of Righteousness perfect and compleat Righteousness and you are compleat in him 6 Not only Peace but the Fulness of Peace Peace that passeth all understanding 7. Not only Beauty but the Fulness of Beauty For it was perfect thro' my Comliness which I put upon thee saith the Lord God 8. Not only knowledge but the Fulness of knowledge And ye also are Full of all goodness filled with all knowledge c. The parts may be weak yet where Christ dwells or hath taken possession of the heart there the Soul hath a Fulness of Spiritual knowledg Our Vessels may be full tho' but small And 9. Not only Joy but the Fulness of Joy These things have I spoken unto you that my joy might remain in you and that your joy might be full Again he saith Ask and ye shall receive that your joy may be full 't is called unspeakable joy and full of Glory 10. Lastly And not only Glory but the Fulness of Glory for the Fulness of the Glory of Heaven is contained in this Covenant or the perfect and full enjoyment of God even the Beatificial Vision Seventhly It is a seasonable Covenant I. In respect of God's early contrivance and making of it for us with Christ it was provided my Brethren before Man sinned or ready against the very time of need Poor Adam when he had sinned knew nothing of it But God provided the Plaister before we received the Wound he provided us a Physitian before we were Sick or a Saviour in this Covenant before we had sinned had not this Covenant been made before with Christ for us we had been lost no doubt for ever that very moment Man fell every thing being Beautiful in its time or proper season 'T is
Christ's death cover thy self wholly with his death wrap thy self wholy in his death and if God would judge thee say Lord I place the death of our Lord Jesus Christ between me and thy Judgment and no other ways will I contend with thee And if he shall say unto thee thou art a sinner say I place the death of our Lord Jesus Christ between me and my sins and if he shall say unto thee that thou deservest Damnation say Lord I put the death of our Lord Jesus Christ between thee and all my sins and I offer his Merits for my own which I should have and have not If he shall say that he is Angry with thee say Lord I place the death of Christ between me and thine Anger O Sinner here is thy relief it is in the Blood of the Covenant it is Christ's death under all Fears Temptations Dispair and Anguish of Soul here is peace even under the accusations of thy own Conscience and Satan's temptations even in Life and at the hour of Death O Blessed Covenant of Peace Who is it that is just a going to God's Tribunal that dares to plead what he hath done or is wrought in him alas all hands will be weak all hearts faint and all felf-confidence will faâ— them This Covenant is therefore all oâ—â— Hope our Peace and all our Salvation and in it there is indeed a Salve for every Sore VSE 1. Sinner take hold of this Covenant and tho thou art an Eunuch i. e. a poor dâ—â— barren and fruitless Soul yet if thou takâ— hold of God's Covenant or canst but geâ— Faith to take hold of Christ God will givâ— thee a Name in his House better than that oâ— Sons and Daughters 2. Saints do you fix your eyes also upoâ— this Covenant to plead the Blood and Merits of Christ in this Covenant Rest alonâ— upon the Lord Jesus and on the Faithfulnesâ— of God in his promises in this Covenant foâ— tho thou knowest nothing of thy self yet thâ—â— art not thereby Justified nor can thy sâ—â— condemn thee if thou art in Christ for thoâ— art perfect in him touching thy Justification before the Throne of God 3. With what comfort then mayst thou 〈◊〉 Believer take the Sacrament as a Token 〈◊〉 the Covenant-blessings Yea thou takest iâ— as a pledge from God that all his wrath 〈◊〉 over in Christ and that Divine Justice is satisfied towards thee in Christ and that all thâ— Sins are for ever pardoned that God is thâ— Father Jesus Christ is thy Saviour and Heaven is thy Inheritance but here I shall Conclude at this time SERMON X. Shewing the Covenant of Peace is a try'd Covenant that it is but one Intire Covenant viz. That the Covenant of Grace and Rededemtion are not Two distinct Covenants as some lately affirm but only one and the same Covenant That t' is a Covenant full of the Strongest consolation and lastly an Everlasting Covenant ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee I AM upon the opening the nature of the Covenant of Peace or to shew you what kind of Covenant it is I have passed thro an Induction of Nine Particulars already shall proceed Tenthly It is a Try'd Covenant I. All the faithfull Children of God venturâ— their Souls and their Salvation upon it and never failed any one of them Adam no douâ—â— ventured his Soul and Salvation thereon 〈◊〉 did Abel Enoch Noah Abraham Isaac and Jacob and all the Holy Patriarchs and all thâ— Holy Prophets and the Apostles of Jesus Chrisâ— together with all the Saints both in thâ— times of the Old and New Testament anâ— they all found it having try'd it a Sure Covenant II. Multitudes of Souls departed this Liâ— are already made Perfect in Heaven by thâ— Grace and Blessings thereof they find it tâ— their own unspeakable Joy and Comfort a sum and happy Covenant For it was by the Merits and Righteousness of Jesus Christ or blooâ— of the Everlasting Covenant they are all goâ—â— to Heaven III. Never did any person venture 〈◊〉 Soul upon Jesus Christ by vertue of this Covenant by Believing truly on him but 〈◊〉 found it a Firm and saving Covenant 〈◊〉 how many have try'd and found it so tâ— be IV. Satan that great enemy of Believers and of the Souls of Men hath often tryd 〈◊〉 and endeavoured to shake the hopes of Believers and break this Covenant but hâ— to his shame and confusion sees that he cannoâ— break the bonds thereof Eleventhly It is one intire Covenant i. e. the Covenant that was made with Christ â—rom Eternity is the Covenant of Peace and â—econciliation or the Covenant of Grace â—s well as of Redemption For 1. Was it not made with him as our Coâ—enanting Head and so in him with all Gods â—lect and for them Some of late times would â—ave this Covenant to be a Covenant of Reâ—emption and not the Covenant of Grace â—nd Reconciliation but a distinct Covenant â—nd so plead for Two Covenants besides the â—ovenant of Works which we read no where â—f in the Holy Scriptures 2. Was it not wholly of the Free Grace â—f God yea and the highest Act and Deâ—onstration thereof that he was pleas'd to â—nter into that Covenant with his own Son â—s our Surety and Mediator 3. Was not all the good which we receive â—n time promised to us in Christ before the World began See Tit. 1.2 Nay was not all â—race given Foederaly to us in Christ in that Covenant See 2. Tim. 1.9 Who hath savâ—d us and called us not according to our works â—ut according to his own purpose and Grace which â—as given to us in Christ before the World beâ—an 4. Was it not that Covenant that was made â—etwixt the Father and the Son that Christ was made the Mediator and Surety of and Confirmed by his death and did not he unâ—ertake to Die for all Gods Elect when the Fulness of time was come Or was not God in Christ in and by vertue of that Covenant from everlasting a reconciling the World to himself And if so Was not the Covenant made with Christ of Redemption a Covenant of Peace and Reconciliation also Was it not representitively made then for us in Christ and actually made with us by Application and that it might be thus Apply'd to us in time did not Christ engage to see it done for us before time in that Holy Covenant then agreed on 5. Is there any one Promise one Blessing or one Priviledg which we received which was not Primarily granted to Christ for us in that Covenant viz. That our Acceptation should be in Christ that our Justification should be in him and our Sanctification should be in and by him c 6. Was not the Covenant of Redemption made with Christ as a Publick Person a Second Adam And if so was it not made in him with all his Seed Take here what a
Reverend Author hath Asserted in this case That Scripture Isa 53.10 11 12. Is saith he a place wherein this Covenant is clearly described between the Father and the Son and it holds forth the Covenant of Grace fully clearly yea the promise of all Grace and Benefits that are contained in the said Covenant of Grace And the Apostle tells us expresly that this Covenant agreement was the Will by which Will we are Sanctified thro the Offering the Body of Jesus once for all He further argues 2. That Covenant that contains in it the whole matter and form in Conditions and Promises of the Covenant of Grace doth not Essentially differ from it but the Covenant of Redemption doth contain in it the Conditions and Promises of Grace yea all things that pertain to Life and Godliness And it contains in it all conditions upon which we may be partakers of any Promimises i. e. Christ's Person Offices Sacrifice Righteousness active and passive there 's no Covenant condition of Atonement Propitiation or Satisfaction unto the Justice of God But it is here Christ is the great fulfiller of the Law and satisfier of it and he is the end of the Law for righteousness to every one that believeth 3. From the vailed dispensation of the Covenant of Grace saith he before the coming of Christ their Sacrifices and Ceremonial Administration held forth in a Figure that it was made with Christ and confirmed in him as the great Offering and Atonement Christ is there exemplified and set forth as the fulness of the Covenant of Grace both in respect of Promises and Conditions 4. When we plead saith he for any thing of the Covenant of Grace it is the Promises of Life made to us in Christ as Yea and Amen and to us in him in respect of obtaining and performing to us 5. Our Justifying acts of Faith is fixed on Christ as the Sum of the Covenant of Grace as satisfying for our Sins and as to whom the Promises were made and the great things promised as the Fountain and Meritorious cause of all Blessings He is given to us as the Covenant 6 There is saith he all Grace to be had in this Covenant Frustra sit per plura quod fieri potest per pauciora There is no Grace but is given forth and received by us by the Covenant between the Father and the Son the gift of the Spirit the Grace of Faith Justification by his Blood by him came all Grace yea all other supposed Grace that came not from the Father and through Christ is no Grace and will not profit us 7. Where the Covenanters Conditions and Promises are all from Free Grace and Love to us there 's a Covenant of Grace but in that Covenant they call a distinct Covenant of Redemption the Covenanters the Conditions and Promises are all of Free grace and Love to us God the Father from his Free grace and Love to us called his Son to this Undertaking and Covenanting with him God the Son in our Persons or in our behalf from his Love and Free grace Covenanted with the Father he came and freely offered himself to perform the Covenant Conditions the condition of this Covenant in all mediatorial perfections and performances is freely promised and bestowed upon us the promise of Eternal life All Grace and Glory are promised and given in this Covenant that is a Covenant of Grace wherein God is to us a God of all Grace 8. If the Covenant of Redemption be not the Covenant of Grace then there is more Covenants than the Covenant of Works and the Covenant of Grace for Life and Salvation but there is no more Covenants for Life and Salvation but that of Works and that of Grace the Minor I think hardly any will deny If Church Covenants be alledged they add nothing to this Grand Covenant but are the accomplishments of the promises thereof to whom it doth belong it being promised that they shall be Gods People in this Covenant Christ stipulates and we in him as we did in the first Adam then And when we stipulate being moved thereunto from the grace of the Promise and enter personally into this Covenant embracing that Covenant which was made for us in Christ 't is called a laying hold of it it is solemnly also own'd professed and restipulated to when we enter into Church Fellowship the repeating and restipulating and renewings of the same Covenant may be without changing the Covenant For we find God often repeating this Covenant and renewing it with his people in Revelation and Establishment as with Adam Noah Abraham Isaac and Jacob c. yet it was was the same Covenant So are Gods Children excited and encouraged thereunto from the Free-grace of the said Covenant Thus this Author 1. Now let me add one or two arguments more to what this worthy Author hath said viz. If the Covenant of Redemption be not the Covenant of Grace or Covenant of Peace and Reconciliation which God calls his Covenant The Covenant of my Peace shall not be removed saith the Lord Then it will follow that our Peace is made with God or God is reconciled to us by a Covenant of Grace which we enter into with him which Covenant Christ Merited for us in his performing the Covenant of Redemption and if it be so how is it Paul saith God was in Christ reconciling the world to himself Indeed as far as I can see this notion of two distinct Covenants of Redemption and of Grace seems to be defended of late on purpose to favour the grand Errors of our new Methodists viz. In the Covenant of Redemption say they Christ made God amends for our breach of the Law of perfect obedience by himself alone and for himself only that so he might be a fit Mediator and Merit a new Law of Faith and sincere Obedience for their Covenant of Grace is a Law of Obedience which Law or Covenant he Confirmed by his Death So that now God say they enters into a Covenant with mankind and if they perform the Conditions of it or so far as they do so far they shall be justifyed and shall have Eternal life provided they continue unto the end and thus as before I have hinted Christ is our legal righteousness in the Covenant of Redemption he fulfiled the Law of Works or the strict Law of perfect Obedience by giving God a satisfying recompence And so he hath abolished the Law of perfect obedience but our Faith Inherent-righteousness Gospel-holiness and Sincere obedience is our Evangelical Righteousness or that which justifies us at Gods Bar or in his sight Now this dangerous Error I say seems to follow the allowing of two distinct Covenants 2. There is no distinction between the Covenant of Redemption and the Covenant of Grace because Redemption presupposeth Peace and Reconciliation and not only Gods Reconciliation to us but our reconciliation to him for Redemption is not from the Curse of the Law
and Wrath of God only but also from Sin or a vain Conversation and out of the Power and Kingdom of Satan which Christ by his Blood as poured forth and in applying it undertook to do in the Covenant of Peace which is called Christ's Covenant As for thee by the blood of thy Covenant I have sent forth the Prisonâ—rs out of the Pit wherein there was no water Reverend Charnock says Christ is the surety of the Covenant of Grace but the Covenant of Redemption had no surety the Father and the Son trusted one another the Covenant of Redemption was not Confirmed by Blood c. Answ. Had God only entred into Covenant with Christ as a single Person and for himself there had been no need of a surety but since he entred into that Covenant as a publick person and that for broken and fallen mankind whom God regarded not their Credit being for ever gone there was a necessity of Christ's suretyship in that said Covenant in respect had to those things which Christ was to do for us and also work in us which he then engaged to the Father to perform and if the Covenant of Redemption from Sin and Wrath was not confirmed by the Blood of that Covenant one grand part of our safety and security is gone for ever My Brethren Our Lord Jesus Christ when he first entred into the Covenant with the Father agreed to be the Mediator and Surety thereof also evident it is that there are some Transactions where suretiship is required which a Surety must undertake to do and readily agree unto even all such things which the Creditor requires and the nature of the Covenant calls for So that there are some things that peculiarly belong to him as surety even so and in like manner it was here about the compleat accomplishment of the Covenant of Grace entered into between the Father and the Son in behalf of the Elect. Yet all the good we receive through the applicatory part of the said Covenant are but the effects fruits or product of the same Covenant as it was made with Christ for us as our Surety Also among Men those things and Covenant Transactions betwixt the Creditor and the Surety which peculiarly appertain to him to perform and answer though the poor debtor nevertheless is mainly concerned therein they being such things that must be performed by the Surety for him or the Debtor can have no benefit by it yet the free grants to the Debtor in the said Covenant upon the Suretys engagement is never called a distinct Covenant in it self but as I said before 't is one and the same Covenant our Covenant therefore is but a branch of Christ's Covenant with God the Father in which he engaged to Spouse and Marry us to himself for ever Therefore I know not what these Mens nice distinctions signifies unless it be to amuse the world or except it be for the worser purpose just now hinted Brethren The distinction lies not in two distinct Covenants Essentially differing from each other but in the distinct parts of the said one intire Covenant I. One part as it refers to Christ viz. he is the Surety and we the Debtors whom he engaged for his money and not ours pays all and makes satisfaction to God Christ is the Redeemer in this Covenant and we the Redeemed Christ is the Saviour and we the Saved II. That part that appertains to Christ was upon conditions of what he was to do and suffer he hath obtained all for us wholly by Desert and Merit and we have all every way of meer grace and favour particularly in the applicatory part thereof Moreover let it be noted that there is a difference in respect of the time of the making of the Covenant and of the Revelation Execution and Application thereof Christ in the Covenant first Articl'd with the Father to be Mediator and Surety c. and in the execution of the Covenant actually discharges those Offices and all things that appertains to them one thing being his bringing of us home to God or into the bonds of his Covenant Moreover Take here what the Reverend Assembly of Divines have said about the Covenant of Grace viz. Q. 30. Doth God leave mankind to perish in a state of Sin and Misery Answ. God doth not leave all mankind to perish in a state of Sin and Misery into which they fell by the Breach of the first Covenant called the Covenant of works but of his meer love and Mercy delivereth his Elect out of it and bringeth them into a state of Salvation by the second Covenant commonly called the Covenant of Grace Q. 31. With whom was the Covenant of Grace made Answ. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his Seed Thus that Learned Assembly From hence it doth appear that this opinion of two distinct Covenants was not received by that Assembly they own but two Covenants i. e. that of Works and that of Grace and I am sure the Scriptures bear witness of no other Covenant of Redemption but that of Grace and Reconciliation which includes Redemption and all Covenant-Blessings My Brethren That very Covenant made between the Father and the Son was hidden or kept secret as to the clear manifestation of it till Christ came and then it was manifested and the clear revelation of it is in the Gospel which shows how God manifesteth the grace of this Covenant by offering Pardon and Peace to sinners by revealing of Christ who is called the Covenant and offering him to them for Life and Salvation so that this Covenant contains all Grace Mercy and Redemption Moreover Remarkable it is to see how that Learned Person that wrote the Book called The Ark of the Covenant who too boldly asserts the Covenant of Redemption a distinct Covenant from the Covenant of Grace doth in divers places contradict himself herein take some of his words viz. So that I take saith he the meaning of these words This is my Covenant with them my Spirit that is upon thee c. to be This is my Covenant that I have made with thee upon their account and for their behoof or the Covenant that I have made with them to wit virtully when I Covenanted with thee and made promises to thee for their behoof He confesseth that the Covenant of 〈◊〉 was made with Christ primarily and representatively and with the Elect in him and all promises of Grace was made to us in Christ in that Covenant And what do we say more but this is to overthrow his own Notion of two distinct Covenants Nay the same Author confesseth that the grand thing he argues for is to prove that there is nothing spoken of Christ's Seed as parties with whom God deals in this Covenant and upon whom he layeth any Commands Answ. We say so too Christ is only the Covenanting party for us and on
our behalf and all the doing and suffering work is laid upon him he is substituted Mediator Surety Saviour and Redeemer 't is enough we were to be the Saved and Accepted and Justified in and by his Obedience and Merits Moreover all Commands concerning us are given to us from God in Christ as Mediator but not to bring us into the Covenant but as being his Redeemed People as he is our King we ought to obey and serve him Again he saith In this Covenant Christ received his Offices Imployment Trust Powers and Authority A great truth and in the next place he says Christ is Lord Mediator of the new Covenant c. Answ. Is not the New Covenant the Covenant of Grace this they Confess and he affirms Christ was chosen Mediator of the Covenant of Grace let me infer upon him viz. If Jesus Christ in that Covenant he entred in with the Father was constituted Mediator of the New Covenant and he is Mediator of the Covenant of Grace How can that Covenant be distinct or Essentially differ from the Covenant of Grace Moreover 't is observable how this great Author and Reverend Charnock differ one with the other yet both assert the Covenants are distinct This Man says that Christ was surety of the Covenant of Redemption the other denies it and says The Covenant of Redemption had no surety but the Father and the Son took each others words True we say none was a surety for Christ to God in this Covenant nor for God to us but Christ in this Covenant was our surety to God he undertook on our behalf one says Christ is Mediator King Priest and Prophet of the Covenant of Redemption The other says Christ is Mediator of the Covenant of Grace but not the Mediator of the Covenant of Redemption The mistake I humbly conceive lies in this viz. They distinguish not between Christ's part and work in the Covenant as our Covenanting head and the Blessings we receive as the effects of his Mediation But again our Scotish Author saith Christ is the Covenant of Grace comprehensively he is the very compound or there is an abridgment of the Covenant in the Mediators Person there is the little sum or the whole Covenant Consider this how the Parties Articles Mutual Stipulations Promises Proportion and Blessings of the Covenant are all some way abridged in Christ and summed up in his Person 1. Christ is all the Parties of the Covenant of Grace or rather both the Parties are comprehended in the Mediator's Person he is both the Parties in three respects 1. Because of the Union of the two Natures in his Blessed Person he is God-Man God made manifest in the Flesh. 2. Because the Person who is Mediator is upon both sides of the Covenant as being one with the Father and Holy Ghost he is on God's part Joh. 5.7 2 Cor. 9.13 And as he is one with us he is on our side Heb. 2.11.13 For both he that Sanctifieth and they that are Sanctified are all of one 3. He is not only upon both sides of the Covenant but he contracts for both the Parties 2. Christ obtains the Consent of both Parties p. 459. 3. The everlastingness of the Covenant is comprized in Christ he is God everlasting yea an everlasting Mediator he was set up from everlasting p. 462. Now these things being granted by our Author what cause he hath to affirm That the Covenant of Redemption and that of Grace are two distinct Covenants I will leave to all Mens Considerations But further to confute this Notion take what another Reverend Writer hath written on this Subject The Covenant of Grace was made and established not only with us but joyntly with Jesus Christ and with us in him so that both are but one and the same Covenant For the great Transactions with Jesus yea even the giving and sending of him and his accepting the Office of a Redeemer and undertaking for us are all of Grace as well as what is promised to us through him therefore the Covenant of Grace must take in all that conduced otherwise than a meer Decree to our Restoration and eternal Salvation 1. There is saith he no Scripture Evidence for making these to be two Covenants one of Redemption with Christ and another of Grace and Reconciliation made with us that distinction which some use is improper for the Parts are coincident seeing that which was made with him was of meer Grace also Joh. 3.16 and it is promised that he should be given for a Covenant Isa. 42.6 therefore it 's of Grace we are Redeemed by him 2 Tim. 1.9 There was Grace before the World was and that must needs be in the Covenant as with Jesus Christ which was for reconciling the World to the Father 2 Cor. 5.18 19. Col. 1.20 21. It is true Christ only is our Redeemer and Surety not we in our own Persons and Christ hath some peculiar Precepts and Promises appropriated to him which are not afforded to us in the same manner and degree yet this hindreth not the Oneness of the Covenant with him and us 2. The Covenant of Grace was made with Christ as a publick Person a second Adam and therefore with all his Seed in him 3. All in the Covenant as with us is undertaken for and promised in the Covenant between the Father and the Son and so together make but one Covenant 4. All Covenant Blessings are primarily granted to Christ Thus this Great and Worthy Person See also the Everlasting Covenant A Sweet Cordial for Drooping Souls p. 10. to 18. But because in my two Sermons Preached and Published on the Everlasting Covenant I have answered the Reverend Mr. S. C's Eight Arguments to prove the Covenant of Redemption a distinct Covenant I shall refer the Reader to that small Tract and say no more to this at this time Twelfthly The Covenant of Grace is a Covenant of Consolation of strong Consolation 1. Considering what is contained in it and also the Nature of it 2. In that it is all our Hope and Salvation all the Water of Life flows down to us through this Covenant 3. In that also it affords us Comfort in all Times States and Conditions both in Life and at the Hour of Death and this was that which was David's Dying or Sick-bed Cordial For Consider Art thou afflicted or tempted Look into this Covenant His Seed will I make to endure for ever If his Children forsake my Law then will I visit their Transgressions with the Rod c. but my loving Kindness I will not take away 〈◊〉 from him nor suffer my Faithfulness to fail See 1 Cor. 10.13 Or Art thou Backsliden from God See what God saith I will heal their Backslidings and love them freely Do thy Sins grieve thee 〈◊〉 thy Soul Look into the Covenant I will be merciful to their Transgressions and their Sins and Iniquities I will remember no more Or
Art thou deserted God is faithful he remembers his Covenant he will return again Dost fear thou shalt some time or another depart from God Read the Covenant Promises I will put my fear in their Hearts and they shall not depart from me Dost thou fear thou shalt suffer want yea want Bread See the Covenant He will give Grace and Glory and no good thing will he withhold from them that walk uprightly If therefore there be any Consolation in Christ if any Comfort of Love if any Fellowship of the Spirit if any Bowels and Mercies 't is all in this Covenant Lastly It is an everlasting Covenant He hath made with me an everlasting Covenant As it was made from everlasting so it will abide to everlasting 't is compared to God's Covenant of the Day and Night Jer. 33 20. Thus saith the Lord If my Covenant of the Day and Night and that there should not be Day and Night then may also my Covenant be broken with David my Servant Covenant Love is everlasting Love Christ's Covenanting Obligation was an everlasting Obligation Covenant Espousals are everlasting Espousals I will betroath thee to me for ever Covenant Redemption is eternal Redemption and Covenant Salvation is an everlasting Salvation Israel shall be saved in the Lord with an everlasting Salvation But my Salvation shall be for ever SERMON XI Shewing what is contained in the Covenant of Grace or what the Gifts Grants and Priviledges which are Vouchsafed to all Comprehended therein 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 of Peace made or agreed on and stands firm in the behalf of all God's Elect. My Brethren I shall now proceed to the next thing Fourthly The Fourth General Head proposed was to shew you what is contained in the Covenant of Grace I mean the Gifts Grants and Glorious Priviledges vouchsafed to all those Persons that are comprehended therein The First and chief Gift which is given in this Covenant is God himself and in speaking to this 1. I shall God assisting shew you how God comes to be our God in this Covenant 2. Shew you what this of having God to be our God doth import 3. I shall shew you what a wonderful Gift Grant and Priviledge this is I. My Brethren how Man had God to be his God at first in the Covenant of Works I shall not speak of here 't is evident that by breaking the first Covenant he lost God or that Blessed Covenant Relation he stood in to him but now we have a new Title God is ours again and on better and more sure Basis viz. upon the account of Christ's Mediation and Satisfaction I will be your God compared with Jer. 32.38 Cap. 24.7 and 30.31.33 Now that these Promises refer to the Covenant of Grace See Heb. 8.8 9 10. And finding fault with them he saith Behold the Days come saith the Loâ—d when I will make a New Covenant with the House of Israel and the House of Judeth ver 8. Not according to the Covenant that I made with their Fathers in the Day when I took them by the Hand to lead them out of the Land of Egypt Because they continued not in my Covenant and I regarded them not v. 9. For this is the Covenant c. I will put my Laws in their Mind and write them in their Hearts and I will be to them a God c. This being as I said the great and chiefest Gift and Grant in the Covenant I shall proceed to shew how God comes in this Covenant to be our God 1. Originally and Primarily by vertue of that Covenant made with Christ as our Head and Representative thus he became our God I ascend to my Father and to your Father to my God and to your God 2. By his own free Donation through that Atonement Christ hath made God gives himself to us to be our God 3. Nay by what ways Soever we become God's People by the same ways he becomes our God as I shall have occasion to shew you afterwards Secondly What doth this import for God to be our God 1. Negatively not meerly our God by Creation for so he is the God of the Fallen-Angels and the God of all Vngodly Reprobates in the World they are his Creatures or were made by him 2. It doth not imply his being our God as he was the God of the whole House of Israel which was by vertue of a Legal and Typical Covenant for tho in that Covenant he was their God and an Husband to them yet for all that for their Disobedience he cast them off and utterly rejected them and now they are so no more his People that Covenant and Covenant Relation being quite dissolved and removed for ever Therefore it follows that was not the Covenant of Grace into which all the Natural Seed of Abraham as such were taken the Covenant of Grace can never be removed 3. Neither is he our God simply by an external or visible Profession or by vertue of our own external Personal Covenanting with him for many of these God will disown and be ashamed to be called their God 't is one thing to have the Christian Name and profess the Christian Religion and another thing to have a saving interest in God Men may in this sense be in Christ and yet as withered Branches be cut off and cast into the Fire But in the Affirmative I. God is our God in this Covenant by way of special interest it denotes our peculiar Relation to God 1. As a Father is related to his Children whom he either hath begotten or adopted even so God in this Covenant is our God and Father 2. Or as a Husband is related to that Woman whom he hath in his most indeared Affections Espoused and Married to himself 3. Or as an Heir is related to an Estate or an Inheritance which was purchased for him and made sure to him for ever 4. Or as a Redeemer hath an interest in such Persons whom he hath redeemed for himself and bought and purchased for his own Service and to be for him and not for another Thirdly I shall endeavour to shew you what an amazing Blessing this Grant or Gift in the Covenant of Peace is i. e. for God to be our God I. It is a choice and precious Blessing for God to give himself to us according to that Grant to Christ in the Covenant because it is a clear Demonstration of his Special Peculiar and Eternal Love and Election No Man can say he was beloved from everlasting till he is effectually called 't is not a Man's having great Riches Honours Pleasures Sweet Relations Wealth Health and Prosperity no but 't is his having Saving Grace To kiss the King's Hand is a great Favour but it is a far greater Token of Special Love to be made his Queen and Royal
This God is our God for ever and ever and he will be our Guide even unto Death This Grant will never be revoked by the Giver nor can it be forfeited by the Receiver you have heard how sure and firm the Covenant is by which we hold the Inheritance he is our Father our Friend our Portion our Strength our Help our Riches our Honour and our God for ever Secondly Jesus Christ is given to all Believers in this Covenant this is a glorious Gift or Grant O! how great and how comprehensive is this Gift God is not our God till Christ is ours O! consider every Saint may say with Thomas My Lord and my God Christ is not only a Saviour but a Believer may say my Saviour he is not only a Redeemer but my Redeemer not only the Life of the World but my Life When Christ who is our Life shall appear c. Christ is not only Light but our Light and not only a Peace-maker but our Peace He is our Peace that hath made both one He is not only a Bridegroom but our Bridegroom my Beloved is mine not only a Physician but our Physician and not only a Shepherd but our Shepherd The Lord is my Shepherd yea and our King our Priest our Prophet he is our Righteousness our Strength our Food our Cloaths our Foundation who of God is made to us Wisdom and Righteousness Sanctification and Redemption In a word Christ in this Covenant is all in all Where there is neither Greek nor Jew Circumcision nor Vncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Thirdly The next great Gift that is given in this Covenant is the Holy Ghost Isa. 59.21 the Holy Spirit is given to unite us to Christ to quicken us to illuminate our Minds and to renovate our Soul to be our Guide our Comforter and to dwell in us for ever and to seal all Covenant Blessings to us Fourthly All Grace is given in this Covenant Faith Repentance a pure Heart Love Hope Humility Patience Charity Temperance Meekness c. But to every one of us is given Grace according to the measure of the Gift of Christ and not only Grace but all Spiritual Gifts also yea Sanctified Gifts thus many great Gifts are given Fifthly Consider what other Grand Blessings and Priviledges are also given and granted by vertue of this Covenant viz. 1. Adoption to as many as received him to them gave he power to become the Sons of God 2. Righteousness and Justification from all things 3. Sanctification 4. Pardon of all Sins and that for ever and not only forgiven for ever but they also are forgotten for ever 5. Peace 6. Communion with the Father and the Son 7. Godly Zeal 8. Spiritual Strength and Courage 9. All Ordinances are given yea Fat and Green Pastures Bread and Water of Life 10. The Ministers of Christ are given Whether Paul or Apostles or Cephas or the World or Life or Death or things present or things to come all is yours and ye are Christ's and Christ is God's They have a Right and Title to all things that are good 11. All the Promises of God are given in the Covenant Whereby are given to us exceeding great and precious Promises Promises that suit every State and Condition that we are or may be in great as to their Quantity and precious as to their Quality All the Promises of God are in him yea and in him Amen unto the Glory of God the Father Moreover all Gospel Ordinances are given 12. Yea a Right to Eternal Life also is given and granted to all in this Covenant even a Crown of Glory that fadeth not away a Kingdom a Crown and a Throne is given To him will I grant to sit with me in my Throne 13. Final Perseverance is given by this Covenant Lastly A Free Trade to Heaven is granted or free access to the Father But to this I shall more largely and distinctly speak at another time O stand and Wonder O what Gifts Grants Blessings and Priviledges are procured in the Covenant of Peace Happy are they that are taken into it But I shall go no farther at this time SERMON XII Shewing that as God in the Covenant of Peace is our God so we also are his People opening what this denotes i. e. our being God's People 2. How this appears to be a Covenant Priviledge And 3. Also what a Wonderful Blessing it is ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee THE last Day I shewed you what wonderful Gifts Grants Blessings and Priviledges are contained in the Covenant of Peace particularly that God gives himself and his Son Jesus Christ to all that are brought into it he has promised to be our God c. But to proceed There is yet one great Blessing which is included in the former viz. That as God gives himself to be our God so he hath promised we shall be his People this Grant and Priviledge is in the Covenant And I will be their God and they shall be my People compared with Heb. 8.10 And I will be a God to them and they shall be a People unto me First Let me by way of premise Note here four or five Things 1. That this is a most gracious high and sublime Priviledge viz. God to be our God is the first and this is comprehended in it also as the second and next in order to be esteemed by us i. e. we shall be his People 2. That this is granted only as an Act of God's Free Grace and Sovereign Goodness through Jesus Christ Brethren it is not upon Condition of our doing this or that that we procure this Blessing 't is not as the Promise run to the People of Israel under the first Covenant But 't is an absolute Promise if there is any such in all the Word of God I will be your God and you shall be my People Men nor Devils Ungodly Relations our own evil Hearts nor our great Unworthiness shall ever hinder us from being God's People 3. That God's giving himself to us is the Spring the Cause and Reason why we become his People we have not God Christ and the Holy Spirit because we are Believers or Penitent Persons but he first gives himself his Spirit c. God first gives himself in working of Faith saith Reverend Cotton before Faith can be there Therefore Faith is called The Fruit of the Spirit Man is passive in Regeneration or in God's infusing the first Principle Root or Habit of Faith and of all Grace in him 4. This implies that we were once not actually God's People notwithstanding the Design and Purpose of Grace that was in his Heart concerning us I will call them my People which were not my People and her Beloved that was not Beloved
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
as the Glory of Christ and of the Holy Spirit therefore let him primarily have the Honour of our Peace and Salvation O how did Love and Bowels move towards us in the Heart of God the Father from everlasting III. Exhort Also be exhorted to prize and highly esteem of the Lord Jesus Christ from what you have heard concerning the Covenant because Christ is the Sum of the Covenant I will give thee for a Covenant to the People 1. Christ is originally and fundamentally the Covenant saith a Worthy Writer he is the Original Root out of which this Covenant sprang and he is the Foundation upon which it is grounded Behold I say in Zion for a Foundation a Stone a tried Stone a precious corner Stone a sure Foundation c. God fixt his Eye on Christ and entered into Covenant with him he is the Foundation Stone of this Covenant had there not been a Mediator found there had been no Covenant of Peace ever made nor any Redemption for poor Sinners 2. When it was first revealed it was expressed by his Person viz. The Seed of the Woman nothing else is mentioned there yet this contains the first Revelation of this Covenant to Fallen Man And what was the Covenant of Grace as revealed to Abraham but Jesus Christ In thy Seed shall all the Kindreds of the Earth be Blessed Thus Christ is represented as the Sum of the Covenant 3. Christ is the Covenant primarily as the same Author notes and by Propriety As Fire is hot for it self and all things hot for it and by participation With Christ the Covenant was made as the chief Party with Believers it was made in Subordination to him with him it was made at first Hand with us at second Hand Now Brethren this certainly is true therefore all Promises were made first to Christ and first fulfilled to him and all Acts of God's Love terminate first upon him and come to us through him Who has made us accepted in the Beloved Had not God's Love been fixt first on him as Mediator it had never run out to us all Covenant-Blessings are in him Blessed be God the Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Jesus Christ as our Head is the Repository or Seat of all Divine Blessings Christ is the Jewel the Riches or the Sum of all things in the Covenant as Life Righteousness Pardon Peace c. And he that receives this Jewel receives all things with him From hence he is compared to a Cluster of Camphire 4. Jesus Christ saith the same Author is the Covenant eminently because he is the chief Blessing of the Covenant there is not such another Promise in all the Bundle of Promises contained in the Covenant If thou knowest the Gift of God c. Christ is the Gift of God yet certainly our Author forgot that God the Father and the Holy Ghost are given as well as Christ in the Covenant but when Christ is given God the Father and the Holy Spirit is given He that has the Son has the Father also All other things in the Covenant are saith he but as the Garnish of this Jewel 5. Christ is the Covenant virtually he is the just value of all the Bargain he is of as much worth as all that is promised If you would know the worth of the Covenant consider the worth of Jesus Christ. Moreover my Brethren they that have Christ have all that is promised in the Covenant 6. Jesus Christ purchased all that good which is in the Covenant when we say God is our God we must say he is our God in Christ or by Christ or through his Redemption and Procurement 7. Christ is the Covenant comprehensively or summarily he is the very Compound or Abridgment of the Covenant he is the whole Covenant by way of Stipulation on our part c. 8. Jesus Christ is the only way of Conveyance of all Covenant Blessings through whom we receive all we need or that is Communicaed unto us Moreover the Tender of the Covenant and Interest in it is contained in the free Tender of Christ and Interest in him Get Christ be but in Christ and thou art in the Covenant Sirs when God gives Christ to a Sinner the whole Covenant is performed to that Person and he that receives not Jesus Christ shall never have one saving Benefit or Blessing thereof And thus may Christ be called the Covenant But IV. From hence also we may infer the wonderful worth that there is in the Blood of Christ It is not only precious Blood in respect had unto his Person whose Blood it is viz. the Eternal Son of God but also in respect of that Atonement it hath made and that Wrath it has appeased and that Peace it has procured and in regard of those Infinite Blessings and Priviiedges it hath merited for us and that precious Soul it Sanctifies O prize this Blood What will become of them that contemn and slight this Blood and the Vertue and Efficacy that is in it Or account it as the Blood of another Man or as an unholy and unprofitable thing it had been better for such if they had never been Born V. We may moreover from hence see the absolute necessity there is of the Work and Office of the Holy Spirit in order to the Application of the Blood of the Covenant and all Covenant Blessings unto us The Holy Ghost deserves my Brethren equal Glory with the Father and the Son The Holy Spirit must plant Grace in our Hearts or be a Vital Principle in the Soul it is he which infuses sacred Habits from whence all Vital Acts proceed by the Spirit we come to have the root of the matter in us from whence all Spiritual Fruit flows 't is the Spirit that draws us to Christ that unites our Souls to him without it the Death of Christ profits no Man it is he which sprinkles his Blood on our Consciences O let our Mediations swim in the unlimited Ocean of Love and Divine Goodness and magnifie all the three Persons of the Blessed Trinity VI. We may furthermore learn from hence to see what absolute necessity there is of the Revelation of this Mystery through the Word or Holy Gospel what signifies all Natural Religion doth naturally light in Man discover any thing of our Redemption and Reconciliation by Jesus Christ And from hence let us be moved to abhor those New and Cursed Notions which at this Day so much prevail which tend to raze the very Foundation of the true Christian Religion for such that contemn all revealed Religion contemn the Christian Religion From hence also VII We may perceive the Necessity of True and Saving Faith and likewise the Excellency thereof no Man is possessed of this Peace that has not the Faith of God's Elect He that believeth not is Condemned already and shall be Damned unless
Isa. 53.7 1 Pet. 2.23 Christ an Vndaunted and Couragious Mediator Isa. 42.4 Col. 2 9. Isa. 63.1 Joh. 19.30 Christ a Mollifying Mediator Gal. 3.13 Rom. 5.18 19. Isa. 53.8 1 Cor. 1.30 Psa. 3.8 9. Rom. 10.3 Rom. 4.5 Rom. 11.6 Rom. 4.45 Eph. 1.6 Rom. 8.1 Tit. 2.14 Job 15.15 The Mediator leaves all Obstinate sinners at last under the severity of the Law Joh. 3.18 Christ the Mediator will pass the definative Sentence from which there will be no appeal Joh. 5.22 Act. 17.31 Joh. 5.23 Job 3.16 Rom. 5.8 9. Phil. 2.6 7. Act. 20.27 28. Heb. 2.14 Deut. 25.5 6. Col. 1.18 Heb. 2.11 Zech. 13.7 Act. 4.12 Joh. 3.14 15 16. Heb. 7.25 Mark 16.16 Joh. 8.24 Gal. 2.21 The Offices of Christ opened Christ a Priest 1 Joh. 2 2â— 1 Joh. 2.2 Rom. 8.1 Heb. 9.14 Heb. 7.25 Heb. 9. â—4 Rom. 5.10 Christ a King Psal. 2.6 Eph. 1.22 Matth. 28.18 Isa. â—3 22 Eph. 3.17 18. Ps. 2.699 Rev. 11.15 Isa. 9.6 7. Don. 7.27 Christ a Prophet Act 3.22 23. Act. 7.37 Joh. 3.2 Joh. 12.49 Matt. 11.25 * Mr. Clark's Book of Scripture Justific p. 106 107 Eph. 4.18 Christ a Surety Christ a Testator Christ a Physician Shepherd c. One error of the Times detected Rom. 3.31 Matt. 6.28 Rom. 8.2 3 Gal. 4. A Vse of Reproof Clark's Script Justific p. 18. See Medium betwixt two Extreams P. 71. See the Marrow of Justific Rom. 11.6 Rom. 5.18 19. 1 Cor. 1.30 See Lutherus Redivivus p. 13 Joh. 17.19 1 Thess. 5.24 Heb. 4.14 Heb. 10.14 What Suretiship doth import Dr. Owen on Heb. c. 72. p. 221. See Metaphors 2d Book p. 91. Heb. 7.22 Ps. 89 2â— Ps. 8â— 8â— See Dr. Owen on Heb. 7 22. p. 225. Ps. 89.28 Joh. 10.18 Heb. 10.5 7. Gal. 4.4 Clarkson p. 248. Rom. 8.3 See Grotius de satisfact Roth. Treat on the Cov. part 2. cap. 2. See Justis only upon a satisfaction p. 124. to p. 146. 1 Pet. 2.24 Isa. 53.6 7 8. Why Christ became our Surety Rom. 8.3 Heb. 10.3 4 5 6 7. What Christ as our Surety ingaged to God to do Rom. 8.7 Joh. 10.16 1 Pet. 3.18 Isa. 61.11 Joh. 1.16 Col. 1.19 Phil. 1.6 Mich. 7.19 20. Joh 15 16 Psal. 92.12 13. Vers. 14. 2 Cor. 1 20. Joh. 14.16 Isa. 60.21 1 Cor. 1.9 Joh. 6.39 Charneck Isa. 11.2 Isa. 42.1 Vers. 3. Vers. 6. Mich. 5.4 Ps. 89.26 Ps. 110.3 Isa. 43.5 6 Ps. 89 234 Psal. 2.8 Isa. 53.13 Matth. 28.18 Ps. 110.5 6. Heb. 2.9 10. See Mr. D. W's Mr. A's Vindicat. p. 145. Scripture justificat How the Suretiship of Christ differs from that among Men. A Book intituled Christ set forth p. 52. Gal. 3.13 Isa. 53.5 Joh. 17.10 Joh. 10.28 Comfort to Sinners The Ratification of the Covenant of Peace Gal. 3.17 Zach. 6.13 Psal. 89.3 Vers. 35. Tit. 1.1 Pool's Annotations on Psal. 89.35 Heb. 7.20 The Covenant ratified by the Death of Christ. Rev. 1.1 Key to open Scripture Metaphors Book 2. p. 119. Christ the Testator of the New Covenant Heb. 9.15 16. Gal. 3.15 The great Ends of the Death of Christ opened Heb. 10.9 Eph. 3.15 Rom. 10.4 Rom. 8.1 1 Cor. 6.19 20. 1 Pet. 1.18 Gal. 4.4 Heb. 9.14 15. Charnock 1 Cor. 11.24 The proclaiming of this Peace The Gospel is the Proclamation of Peace 2 Cor. 5.19 Eph. 6.15 2 Cor. 5.18 Rom. 5 1â— Joh. 3.19 Joh. 17.9 20. Isa. 53.11 Rom. 8.7 2 Cor. 5.20 Rom. 1.16 Rom. 5.10 Rom. 5.9 Col. 1.22 Joh. 6.36 Act. 13.48 Isa. 53.11 Joh. 3.16.36 Eph. 2.8 9. Tit. 3.5 Isa. 55.1 2 Isa. 57.19 Isa. 61.1 Luk. 12.3 Eph. 2.17 Ps. 89.15 2 Pet. 1.20 21. Prov. 1.20 21. What a kind of Book the New Testament is Gal. 3.8 2 Cor. 3.18 1 Cor. 10 11. Joh. 3.16 Rev. 22.17 Joh. 6.36 Joh. 21.25 Joh. 20.30 31. Isa. 46.1 13. Isa. 55.1 Rev. 22.17 Jan. 7. 1698. Mal. 3.1 Ark of the Cov. p. 328 1 Kings 16.7 17.4 Zech. 6.13 Joh. 17.2 Prov. 8.23 Joh. 3.16 Heb. 2.3 Isa. 61.1 Heb. 8.2 Job 33.23 Matth. 11.27 Joh. 17.8 1 Cor. 1.24 Col. 2.3 Heb. 3.2 Heb. 7.27 Phil. 2.5 6 7. Joh. 4.6 1 Cor. 2.2 Beware of one Math. Caffin of Sussex a rank Heretick Rom. 10.15 Act. 13.3 1 Tim. 4.14 1 Cor. 1.26 27. 2 Cor. 5.20 Isa. 52.7 Neh. 1.2 Vers. 5. Vers. 6. Psal. 24.8 Dan. 5.5 Tit. 1.2 Isa. 53.3 Luk. 10.16 2 Cor. 5.20 2 Cor. 5. Mat. 16.26 Acts 20.29 Phil. 3.8 9 10. Luke 19.27 A Desparity between Christ's Ambassadors and Ambassadors of Earthly Princes 2 Cor. 5.20 Lev. 25.10 11 12.44 to the 54. Ps. 89.15 1 Tim. 3.6 2 Cor. 4.7 1 Cor. 2.29 Rom. 10.15 2 Cor. 6.2 Heb. 2.3 Isa. 55.3 Mark 16.16 Joh. 3.36 The Nature of the Gospel Proclamation opened Col. 1.26 Rom. 16.25 Eph. 3.10 11. 1 Job 4.9 Eph. 3.18 19. 1 Joh. 3.16 Acts 20.28 Rom. 5.9 10. Heb. 10.14 Isa. 61.1 2. Joh. 3.14 15 16.36 Joh. 10.16 Jer. 31.33 Ezek. 36.26 Act. 5.31 The Proclamation is Vniversal Peace is to be proclaimed to all Nations Rom. 5.9 10. 2 Cor. 5.18 It is to be proclaimed to all sort of Sinners Jer. 3.5 Vers. 12. Arminianism detected Tit. 2.14 Joh. 17.20 1 Joh. 2.2 1 Job 1.27 2 Cor. 5.21 1 Pet. 1.18 Joh. 3.16 Ezek. 36.26 27. Jer. 31.33 Philip. 1. â— Joh. 1.13 Acts 5.31 Examen Confessioonis Pacificae Dr. Chancy p. 203 204 in his Doct. of Godliness D. C. p. 203. The Terms of the Gospel opened Ephes. 1.19 20. Eph. 2.2 Isa. 55.1 Isa. 45.22 Joh. 3.14 15. Matt. 11.28 Joh. 6.37 Isa. 55.3 Joh. 25.3 Rev. 22.17 Rom. 3.3 Rom. 5.10 Rom. 10. Joh. 3.36 Jer. 31.3 Ezek. 20.37 The Covenant of Peace is the Covenant of Grace Joh 33.24 2 Sam. 14.14 Jer. 31.11 Job 7. Rom. 8.7 Jer 31.33 Ezek. 36.25 Ezek. 11.17 Ezek. 36.26 Ezek. 20.37 Zech. 9.11 Joh. 10.28 Rom. 1.14 Gal. 3.18 Gal. 3.21 Why all is of God's Free Grace The great difference betwixt the Covenant of Works the Covenant of Grace opened Heb. 7.22 Exod. 19.5 6. Deut. 5.27 * I repeat this often because I would have it fastened on the mind of the Reader Rom. 8.3 Eph. 2.8 Phil. 1.29 Ezek. 36.26 Gal. 3.13 Heb. 8 12. Act. 16.13 Joh. 3.16 Mark 16.16 Joh. 3.36 Heb. 2.3 Heb. 12. ult Matt. 3.17 Isa. 27.4 Rom. 18.1 Rom. 9.8 Gal. 3.16 Gal. 4.28 Eph. 2.12 Gal. 3.21 2 Cor. 3.6 Rom. 7.11 2 Cor. 3.6 'T is the Covenant of Grace because 't is an absolute Covenant Dr. C. Dr. C. Rom. 4.5 Gal 5.22 Reader be not offended I repeat 't is so often in so great a case Zec. 10.12 Dr. C. Rom. 9.16 Jam. 1.18 Febr. 6. 1698. The Covenant of Grace a well ordered Covenant 1 Joh. 3.8 * See a book Intituled The everlasting covenant a sweet cordial for a drooping Soul being Two Sermons Preached upon the Account of Mr. Henry Forty 's Funeral Minister of the Gospel and at his Request from 2 Sam. 23.5 The Covenant of Grace is a Glorious Covenant Act. 2.23 Zech. 6.13 Col.
1.27 1 Tim. 3.16 The Covenant of Peace a full Covenant Mat. 3.17 Mat. 4.2 Eph. 1.23 Mat. 11.28 Psal. 111.5 Psal. 37.3 Pal. 84.11 Col. 1.19 Chap. 2.9 Joh. 1.16 Psa. 73.26 Col. 2.10 Phil. 4.7 Ezek. 16.14 Rom. 15.14 Joh. 15.11 Joh. 16.24 1. Pet. 1.6 Heb. 6.19 Ezek. 16.6 ver 8. 2 Sam. 23.5 Isa. 55.3 Psal. 89.28 ver 54. Isa. 54.10 Eph. 3.11 Psal. 89.35 36. Isa. 54.9 Rev. 1.18 Heb. 13.20 Psal. 85.8 Joh. 14.27 * Dr. Owen on Justifica p. 13 14. Isa. 56.4 5. Feb. 10.169 The Covenant of Redemption and the Covenant of Grace not Two distinct Covenants but one and the same Covenant 2 Cor. 5.18.19 Dr. C. p. 126 127. Rom. 10.4 Doctor Chauncy 1 Pet. 1.18 Tit. 2.14 Zech. 9.11 See the Everlasting Covenant a sweet Cordial p. 12 13 14 15. Larger Cathechism Ark of the Covenant p. 3. Pag. 5 Pag. 21. P. 26. Charnock on Reconcil p. 273. Art of the Cov. p. 423 Charnock's Reconcil p. 273. Art of the Cov. p. 457 Mr. Sam. Petto on the Covenant p. 18.23 2 Sam. 23.5 Ps. 89.29 30 31. Hos. 14.4 Jer. 31.31 32 33. Jer. 32.40 Ps. 84.11 Hos. 2.19 20. Isa. 45.17 Isa. 51.68 Shewing what great Gifts Grants and Blessings are contained in the Covenant of Peace How we come to have God to be our God Ezek. 36.27 What it doth import to have God to be our God Joh. 15.6 What it is for God to give himself to us Ps. 73.25 Gen. 15.1 Divine Goodness given in this Covenant Matt. 29.17 What a good God is opened Ps. 31.19 Psal. 35.5 Exod. 33.19 God originally good God infinitely good God Immutably good Mal. 3.6 Heb. 13.8 God universally good God an unmixt good God a Soul inriching good Isa. 55.1 2 Ps. 36.8 9. God a delicious good God Superlatively good God a communicable good God an Eternal good Ps. 52.1 Ps. 73.26 Isa. 12.2 Ps. 59.10 Ps. 73.24 Ps. 25.9 Pro. 8.18 Eph. 1.7 18. Col. 1.27 Ps. 119.90 143.1 Lam. 3.23 1 Pet. 5.7 Isa. 61.10 1 Joh. 1.9 Mal. 3.6 1 Kings 22.4 5. 2 Kings 3.7 Ps. 85.10 Ps. 48.14 Christ is given Col. 3.4 Eph. 2.14 Ps. 23.1 1 Cor. 1.30 Col. 3.11 The Holy Spirit is given All Grace is given in the Covenant Eph. 4.8 Ministers given in the Covenant 1 Cor. 3.22 23. All the Prromises given 2 Pet. 1.4 2 Cor. 1.20 Eternal Life is given Rev. 3.21 Free access to God granted in the Covenant Believers are God's People by Virtue of the Covenant of Peace Jer. 31.33 Five things premised Cotton on the Cov. p. 55. Gal. 5.22 Rom. 9.25 Hos. 2.33 How we may be said to be the People of God Joh. 10.16 Act. 28.10 Joh. 17.6 Vers. 9. 1 Cor. 6.19 20. Tit. 2.14 Cant. 6.5 Rev. 17.14 Joh. 8.34 Rom. 6.16 Joh. 8.36 Eph. 2.3 What a kind of People the People of God are Rom. 7 15. Psal. 119.113 Gal. 6.14 1 Joh. 2.15 Phil. 3.8.9 Rom. 7.4 Prov. 23.26 Ezek. 33.31 2 Pet. 1.4 Judg. 8.18 Prov 12.26 Psal. 9.10 Psal. 25.2 Job 13.15 Isa. 40.10 Ps. 73.25 Psal. 34.8 Cant. 5.10 Phil. 3.3 1 Chron. 29.11 13. 16. Psal. 30.5 Hab. 3.17 Isa. 66.2 Jam. 4.6 1 Pet. 1.16 Ps. 110.3 Mich. 4.5 Joh. 15.14 Ps. 119.6 Isa. 63.8 Ps. 111.1 Ps. 112.2 Ps. 119 1. Acts 2 41.47 Joh. 15.19 2 Cor. 6.17 Rev. 18.4 Joh. 12.2 Joh. 4.24 2 Cor. 8.5 1 Cor. 11.2 Joh. 20.31 Joh. 5.39 2 Tim. 3.16 1 Tim. 3.2.8 Eph. 4.3 cap. 5.1 2. 1 Joh. 5.1 Joh. 8.42 Joh. 13.35 Joh. 3.14 What a great Blessing it is to be God's People 1 Job 3.1 Rom. 8.17 Heb. 1.14 Rom. 8.28 Jer. 31.3 Rom. 8.39 Psal. 52.1 Psal. 52.1 Isa. 54.9.10 Jer. 32.40 Heb. 6.18 19. Rom. 8.30 31. Joh. 10.28 Rom. 8.34 Joh. 17.20 21 22. Joh. 14.17.23 Charnock Phil. 3.7 8 9. A Free Trade is opened by the Covenant of Peace What is meant by the interruption of our Trading with God Rev 22.1 What is meant by our Trade and Traffick to Heaven Gen. 4.4 Heb. 11.4 Eph. 1.6 This Trade the effects of our Peace Psal. 46.4 The Saints Trade is in and by the River i. e. the Holy Spirit so called Pro. 3.14 Rev. 22.1 Rom. 5.12 Eph. 2.18 Eph. 3.12 Heb. 10.19 20. Joh. 14 6. What a Rich and Glorious Trade this Spiritual Trade is The Spiritual Trade inriches the Soul Phil. 4.19 Prov. 1.19 This Trade inriches the Soul with choice Experiences Ps. 119.72 Psal. 4.7 Ps. 84.10 Ps. 73.25 Psal. 34.8 Pro. 31.29 Prov. 8.11 Eccles. 1.1 Heb. 11.25 26. Phi. 3.7 8. This Trade inriches the Soul with Gods Promises 2 Pet. 1.4 Phi. 3.21 With Satisfying and Soul-fatening Riches The Nature of Spiritual Things opended Ps. 49.8 9. 1 Pet. 1.23 Eph. 3.8 Pro. 8.18 Isa. 55.2 Psa. 36.8 Ps. 92.14 1 Tim. 6.17 1 Tim. 4.8 2 Cor. 4.18 Joh. 15.11 Who Believers Trade with or is their Correspondent Ps. 10.14 Matth. 28.18 1 Tim 1.12 Heb. 3.1 2 What Returns Christ makes Believers Christ makes great Returns Isa. 61.3 Matth. 10.42 Mark 10 29 30. Matth. 19.29 Prov. 8.18 19. Rom. 8.18 2 Cor. 4.17 What buying denotes Job 35 7. Christ makes sure Returns Ps. 126.5 Gal. 6.6 Ps. 126.6 Christ makes quick Returns Isa. 65.24 Jam. 4.2 There are some false Traders these will be undone or Break and come to nothing but others can't Break Rev. 3.18 Pro. 23.23 Directions to Trade to Heaven Joh. 3.8 Job 22.21 Hag. 1.4.6 Dan. 12.3 Rev. 2.9 April 3. 1698. A Summary Account of what has been said as being requisite to Peace with God c. 2 Cor. 5.20 What is requisite to the Creatures being Reconciled to God Repentance how and when 't is wrought in the Soul Rom. 6.1 Tit. 2.12 Eph. 2.3 Rom. 15.13 2 Cor. 3.17 A Person may Believe and not know it Faith is more than a bare Evidence Joh. 6.14 Rom. 6.14 Heb. 12.4 Peace is according to the degree of Faith The Excellent Nature of Peace with God opened by virtue of the Covenant Rom. 8. ult Heb. 10.17 Psal. 119.165 Heb. 1.14 Ps. 34.7 Numb 24.5 Phil. 4.7 1 Pet. 1.8 Isa. 26.3 Rom. 14.17 Amos. 3.3 Eph. 1.3 Cant. 1.1 Joh. 14.27 Mark 9.50 The Happy and Vniversal Peace of Christ Kingdom Isa. 9.7 Isa. 2.4 2 Cor. 5.18 Christ the Sum of the Covenant Isa. 42.6 Ark of the Cov. p. 454 Isa. 28.16 Gen. 3.15 Gen. 12.3 Eph. 1.6 Eph. 1.3 Cant. 1.14 Joh. 4.14 Joh. 3.18 Mark 16.16 1 Pet. 2.8 How to know whether we are in Covenant with God or not Ps. 50.20 1 Joh. 2.9 1 Joh. 3.14 Rom. 10.15 A Needful Caution * Tho you have heard that I own a Foederal Vnion from Eternity See my Medium betwixt two Extreams Heb. 1.3 Isa. 40.1 2 Prov. 4.18 Psa. 37.37 Isa. 57.2 2 Pet. 3.14 Joh. 14.27 Ch. 16.22