when it began to be published in the simplicity of it by the Apostles of Christ 2 Cor. 11.3 Nay is not the time come wherein the Lord of hosts seemes to have a quarrell against all the world and especially his Churches and people whom he goes on to waste by the sharpest sword that almost was ever drawne out and is it not the dutie of all that have but the least sparke of holy feare and trembling to aske and search diligently what should be the reason of this sore anger and hot displeasure before they and theirs be consumed in the burning flames of it Search the Scriptures and there we shall find the cause and see God himself laying his finger upon that which is the sore the wound of such times for so it is said Isa 24.1 to 5. Behold the Lord maketh the earth emptie and waste and turnes it upside downe and scattereth abroad the inhabitants thereof and it shall be as with the people so with the Priest and the Land shall be utterly spoyled Why For the earth is defiled under the Inhabitants thereof Why so Because they have transgressed the Lawes changed the Ordinance and broken the Everlasting Covenant and therefore when the Lord shall have wasted his Church and hath made it as Adnah and Leboim when heathen Nations shall aske Wherefore hath the Lord done all this against this Land what meaneth the heat of his great anger The answer is made by the Lord himselfe expresly Deut. 29.25 viz. Because they have forsaken the Covenant of the Lord God of their fathers c. And no wonder for they that reject the Covenant of grace they breake the league of peace between God and themselves and hence if acts of hostilitie in desolating Kingdomes Churches families and persons break out from a long suffering God they may easily see the cause and that the cause and quarrell of God herein is just As all good things are conveyed to Gods people not barely by common providence but by speciall Covenant Isa 63.8 9. So all the evills they meet with in this world if in them the face of Gods anger appeares upon narrow search will be found to arise from breach of Covenant more or lesse So that if it be the great Cause of all the publick calamities of the Church and people of God and those calamities are already begun and Gods hand is stretched out still Was there then ever a more seasonable time and houre to study the Covenant and so see the sin repent of it and at last to lay hold of Gods rich grace and bowels in it lest the Lord goe on and fulfill the word of his servants expose most pleasant lands to the dolefull lamentation of a very little remnant reserved as a few coales in the ashes when all else is consumed As particular persons when they breake their Covenant the Lord therefore breaks out against them So when whole Churches forsake their Covenant the Lord therefore doth sorely visit them Sins of ignorance the Lord Jesus pities Heb. 5.2 and many times winkes at but sins against light he cannot endure 2 Pet. 2.21 Sins against light are great but sins against purpose and Covenant nay Gods Covenant are by many degrees worse for the soule of man rusheth most violently and strongly against God when it breakes through all the light of the mind and purposes of the will that stand in his way to keep him from sin and is not this done by breach of Covenant And therefore no wonder if the Lord makes his peoples chaine heavy by sore affliction untill they come to consider behold this sin and learne more feare after they are bound to their good behaviour of breaking Covenant with God againe It is true the Covenant effectually made can never be really broke yet externally it may But suppose Gods Churches were in greatest peace and had a blessed rest from all their labours round about them yet what is the childes portion but his legacy left him written with the finger of God his Father in the new Covenant and the bloud of Jesus Christ his redeemer in his last Will and Testament What is a Christians comfort and where doth it chiefly lie but in this That the Lord hath made with him an everlasting Covenant in all things stablished and sure Which were the last breathings of the sweet Singer of Israel and the last bublings up of the joy of his heart 2 Sam. 23.5 God the Fathers eternall purposes are sealed secrets not immediately seene and the full and blessed accomplishments of those purposes are not yet experimentally felt the Covenant is the midst between both Gods purposes and performances by which and in which we come to see the one before the world began and by a blessed Faith which makes things absent present to enjoy the other which shall be our glory when this world shall be burnt up and all things in it shall have an end For in Gods Covenant and promise we see with open face Gods secret purpose for time past Gods purposes toward his people being as it were nothing else but promises concealed and Gods promises in the Covenant being nothing else but his purposes revealed as also in the same Covenant and promises we see performances for future as if they were accomplishments at present Where then is a Christians comfort but in that Covenant wherein two Eternities as it were meet together whereby he may see accōplishments made sure to him of eternall glory arising from blessed purposes of eternall Grace In a word wherein he fastens upon God and hath him from everlasting to everlasting comprehended at hand neare and obvious in his words of a gracious Covenant The Church of God is therefore bound to blesse God much for this food in season and for the holy judicious and learned labours of this aged experienced and precious servant of Christ Jesus who hath taken much paines to discover and that not in words and allegories but in the demonstration and evidence of the Spirit the great mystery of godlines wrapt up in the Covenant and hath now fully opened sundry knotty questions concerning the same which happily have not been brought so fully to light untill now which cannot but be of singular and seasonable use to prevent Apostasies from the simplicity of the Covenant and Gospel of Christ The Sermons were preached in the remote ends of the earth and as it were set under a Bushell a Church more remote from the numerous society of others of the Saints if now therefore the light be set upon a hill 't is where it should stand where Christ surely would have it put The good Lord enlighten the minds of all those who seek for the truth by this such like helps and the Lord enlighten the whole world with his glory even with the glory of his Covenant grace love that his people hereby may be sealed up daily unto all fulnesse of assurance and peace in
Gal. 3.16 concerning the one seede of Abraham to which the promises are made which seede is Christ shewing who is that one seed there called Christ 3. What the Covenant at Sinai was whether a Covenant of workes or of grace 4. Whether justification may be evidenced by sanctification whether that way of evidencing be a going aside to a Covenant of workes and whether one under the Covenant of works may be truly sanctified 5. Whether the commandement commanding faith be a commandement of the Law or no. 6. Whether faith be a condition onely consequent to our justification not antecedent 7. Whether the conditionall promises be promises of free grace or no and of their agreement with those promises which are called absolute These and some other such passages are herein touched as occasion was ministred by the matter handled And in regard that some of the same opinions are now stirring in old England which lately troubled New my hope in the Lord is that this my weak endeavour the Lord accompanying it with his blessing may be of some use now in these times if not to recall those that are led aside by errour yet to settle some that are doubtfull and wavering in the truth But though these things are touched here and there yet my chiefe ayme hath been to lead on the weake Christian to a practicall use of the truths which are here delivered in which the greatest part of this work is spent If in any of these thou findest thy self helped by this my labour either in thy knowledge or practise returne glory to God and help me by thy prayers that I may so finish that little remnant of my course which is yet before me that I may rejoyce in the day of Christ that I have not run in vaine neither have laboured in vaine If any that are more judicious shall vouchsafe to see what is herein performed and shall thinke themselves burdened with interruption by reason of application by use of each point delivered I desire them to consider that as in the preaching so in the publishing of this Treatise it was then is now intended rather for their sakes which stand in need of both then for such as need not I write not to teach the judicious but to help the weak who stand in need not only to know the truth but to be led on to see how the knowledge of it doth serve to any use for practise of life One thing more I may not omit Whereas it may be marvailed that in the beginning of the Treatise I propound two points to be handled viz. first to shew the nature of the Covenant of grace and secondly that we are saved by that Covenant and not by the Covenant of workes whereas I say both these are propounded and yet I handle but one of them the reason of my so doing is partly because I saw the Treatise to exceed in bulk what I expected in the beginning partly because the handling of the former alone doth answer the end which in the beginning was aymed at which was to open the nature and substance of the Covenant of grace and partly also because this is my first adventure in this kinde If this which I have done shall finde acceptance with the Saints I may adde the rest in due time if the Lord give life and strength otherwise I shall thinke this enough and too much which is done already In the meane time I commend this my endeavour with thee courteous Reader to the blessing of God beseeching him that is the God of all grace to enable us so to live a life of grace here that in the end we may enjoy the grace of life according to the covenant and promise of grace which he hath made with us in Christ his beloved To whom be glory for ever Amen In whom I rest Thine in any service of love for Christs sake PETER BULKELEY ⧠TO THE READER THe blessed God hath evermore delighted to reveale and communicate himselfe by way of Covenant he might have done good to man before his fall as also since his fall without binding himselfe in the bond of Covenant Noah Abraham and David Jewes Gentiles might have had the blessings intended without any promise or Covenant but the Lords heart is so full of love especially to his owne that it cannot be contained so long within the bounds of secrecie viz. from Gods eternall purpose to the actuall accomplishment of good things intended but it must aforehand overflow and breake out into the many streames of a blessed Covenant the Lord can never get neer enough to his people and thinkes he can never get them neer enough unto himselfe and therefore unites and binds and fastens them close to himselfe and himselfe unto them by the bonds of a Covenant And therefore when wee breake our Covenant and that will not hold us he takes a faster bond and makes a sure and everlasting Covenant according to grace not according to workes and that shall hold his people firme unto himselfe and hold himselfe close and fast unto them that he may never depart from us Oh the depth of Gods grace herein that when sinfull man deserves never to have the least good word from him that he should open his whole heart and purpose to him in a Covenant that when he deserves nothing else but separation from God and to be driven up and downe the world as a vagabond or as dryed leaves fallen from our God that yet the Almighty God cannot be content with it but must make himselfe to us and us to himselfe more sure and neare then ever before And is not this Covenant then Christian Reader worth thy looking into and searching after Surely never was there a time wherein the Lord calls his people to more serious searching into the nature of the Covenant then in these dayes For are there not some who cut off the entaile to children of those in Covenant and so lessen shorten the riches of grace in the Lords free Covenant and that in the time of more grace under the Gospel then he was wont to dispense under the Law Are there not others who preach a new or rather another Gospel or Covenant viz That actuall remission of sins and reconciliation with God purchased indeed in Redemption by Christs death is without nay before faith the Condition though wrought of God of the Covenant of grace expresly opposed to the Law or Covenant of workes Rom. 3.27 and ever required as the meanes and therefore antecedent to the attainment of those ends in the constant ministry of the Apostles of Christ Act. 2.38 10.43 Is it not time for the people of God now to pry into the secret of Gods Covenant which he reveales to them that feare him Psal 25.14 when by clipping of it and distinguishing about it the beautifull countenance of it begins to be changed and transformed by those Angels of new light which once it had
grant first that all the promises are made to Christ only even to Christ personall in this sense if men mean to Christ that is with respect to Christ as Gal. 3.17 and that in him they are yea and Amen as 2 Cor. 1.20 But this doth not hinder but they are made to us also they being in and through him confirmed to us 2. I adde more that those promises which do concern us are not only made to us through Christ but they are made first to Christ in our behalf before they are made to us because all the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world and is afterwards revealed to us in due time as is evident Tit. 1.2 and 2 Tim. 1.9 But this doth not hinder but that the same promise is afterwards in time made to us also Look as it is in covenants among men while the childe is yet unborn the father takes conveyance of an Inheritance for him which he keeps in his own hand till the childe be born and comes to yeers and then he puts it into his own possession so it is here we are for a time hid in the womb of Gods election till we be brought forth by the grace of regeneration during which time we are not in our selves capable of receiving any promise of life made to us but it is made to Christ in our behalf and he receives the promise from the Father in our stead but yet so that when we come to be born anew the promises are made unto our selves and we are put into possession of them 3. I grant there are some promises made to Christ not only in our beâ—alf and for us but to Christs own person as we have shewed before in speaking of the Câ—venant between the Father and Christ but yet so as that thâ— people of God hâ—ve also a right and interest in some of them Such a promise is that in Isai 50.7 8. which words imply a promise made to Christ that though Christ did take upon him the sins of Gods people yet God would justifie him from them all and this promise Christ relied on and yet this promise is by the Apostle applied to us also Rom. 8.33 that we should be justified by faith in him so also there is a promise made unto Christs person Isai 42.1 that he should be filled with the Spirit yet not made unto Christ only but unto us also Isai 44.3 from Christs person they are derived unto us they belong unto him as the head yet unto us as the members and even those promises which are made thus to Christ and to us both may be truly said to be made to the one seed of Abraham which is Christ namely Christ mysticall Christ with all his body consisting of all the faithfull both Jews and Gentiles Before I proceed to Use I will adde two or three Reasons more to cleer this interpretation that this seed is meant of Christ mysticall not personall Frst one was named before because it is such a seed as comes to have right to the promise as second in order from Abraham Secondly consider next that when God saith to Abraham Gen. 17.7 I will be thy God and the God of thy seed look what seed is there meant the same is meant in this place of the Galatians chap. 3.16 Now what seed is meant Gen. 17.7 the Apostle expounds Gal. 3.7 They that are of the faith are the children of Abraham and vers 29. they that are Christs they are Abrahams seed not only Christ but those that are Christs are Abrahams seed and heirs by promise these therefore are the seed to whom the promise is made Thirdly the Apostle in this place of the Galatians speaks of such a promise as whereby a sinner should receive justification and forgivâ—nesse of sin before God for he is handling the matter of ju â—ification and shews how a sinner comes to partake of the blessing of life and righteousnesse therefore he must needs speak of such a seed as stands in need of justification and righteousnesse which do most properly agree to the faithfull Fâ—uâ—thly the Apostle here speaks of two Testaments one coming after the other one disanulling the other from which I reason thus look to whom the latter Testament of the Law was given unto them was the first covenant or testament of grace given now the latter testament or covenant of the Law was given to all the faithfull seed of Abraham for saith the Apostle it is a Scoolmaster to bring them to Christ Gal. 3.24 therefore to them also was the former testament or promise given That ye may the better discern the force of this reason consider how the Apostle in treating of justification delivers this heavenly doctrine that a sinner is justified by faith alone in Christ without works Now hee makes an objection True might some say before the giving of the Law justification was by free promise but when the Law was given then there was another way of justification appointed at least to joyn works with the promise and the former way of justification by free grace was disanulled by the latter that is the bringing in of the Law here is the force of the objection Now if we shall conceive the promise was made to one seed and the covenant of the Law given to another and not both of them to the same seed then there is no colour of reason in the Apostles objection for if the promise of Grace was given to one seed of Abraham that is to Christ personall and the covenant of the Law given to another seed then one need not disanull the other but they may both stand together for if a man make two different covenants with two severall persons they may both stand the one not impeaching the other but here is the strength of the objection that it is supposed that the two covenants are made with the same persons and then there is some seeming appearance of one disanulling the other therefore the strength of the objection infers cleerly that both the promise of Grace and covenant of the Law was made to the same persons to Abrahams seed to all the faithfull which are the children of Abraham Thus this objection is answered and the doctrine confirmed that whatsoever salvation c. Vse 1 To let us sâ—e the abundant grace and kindnesse of God to us poor capâ—ives vassals wretched undone creatures that he should vouchsafe to enter into covenant with us it was much in Davids eyes that Jonathan the heir of the crown should enter into covenant with him how admirable then is this in our sight that the great God of heaven and earth should enter into covenant with the sons of men he hath herein stooped below himself and hath lift us above our selves this grace we may stand and wonder at that the high God who is free from all and bound to none no
with this spirit of submission and seek peace from him go and put thy rope about thy neck like Benhadads servants and confesse thy own guiltinesse without this God will never enter into covenant with thee God will have thee know thou must take thy life as a free gift of grace and that thou standest at his mercy either to save thee or destroy thee 3. Come with an humble submission to yeeld up thy self to the obedience of the will of God wee must receive him from the law of our life by which we must live When you come to make a covenant with God you must not come to give lawes unto God but to take lawes from God not to impose lawes upon him that he shall save you so and so but you must leave God free to make the conditions of the covenant after his own minde and will think it honour enough that you may be a people in covenant with God and have your life granted by covenant from him but for the conditions leave them to God let him command and require what he will he must be free or else he will not make a covenant with you This is that which Hezekiah exhorted to to come and give the hand to the Lord and serve him we must come and make a covenant with God as a servant with his master as Subjects with their Prince a covenant of service not to be our own Lords the sons of David and princes of Israel when Solomon sate upon the Throne came and gave the hand unto Solomon 1 Chron. 29.24 they made a covenant with him but it was with submission to his power such is the covenant which we must make with God we must give the hand under God submitting to him to be ruled by him Thence it is that we are called upon to deny our selves If any one will be my disciple let him deny himself c. we must not cleave to our selves to our wills and make our own Lawes we must deny our own inclinations wills and affections refuse to be governed by them and resign up our selves to the will of God this is the resolution we must come unto if we will enter into covenant with God as it was in the sacrifice of the Law he that offered it laid his hand upon the head of it as dedicating it to God and quitting it from himself as if he should say I have no more to do with this bullock it is now the Lords that was in part the signification of that action so if we will be the Lords people in covenant with him we must resigne our selves only and wholly to be for him Rom. 12.1 2. we muâ—t present our bodies as a living and acceptable sacrifice consecrate and devote them to God to live unto him and to be our own no more as it is in a marriage covenant when a man and woman make a covenant they do resigne up themselves one to another not to be to themselves any more it is a marriage covenant that we make with God I will marry thee to my self saith the Lord therefore we must do as the Spouse doth resigne up our selves to be ruled and governed according to his will 4. If we would enter into covenant with God we must come before him in the name of a Mediator that is the Lord Jesus in the mediation of his sacrifice we must offer up to the Lord a satisfaction for all our treacherous rebellion against him in that sacrifice we must come and seek reconciliation and the renewing of our covenant with God without such a sacrifice whereby Gods justice may be satisfied there is no hope of a covenant to be made between God and you As in the Law Exod. 34.1 to 8. they come and sacrifice and so the covenant is made between God and them Now these were types of Christs sacrifice come therefore sprinkled with the blood of Christ and say Lord here is the blood of the sacrifice which maketh satisfaction for my rebellion and in this blood enter into covenant with me They that make a covenant with God do it by sacrifice Psal 50.5 And therefore in the mediation of Christs blood and by faith in it look for a re-union and knitting of God and us together 5. After all this that you have broken your covenant with your sins judged your selves for them submitted your selves to the will of God and come in the name of a Mediator then by faith look at the gracious invitation of God and consider his readinesse and willingnesse to enter into covenant with you though there be an infinite disparity between the God of glory and us yet he is pleased to invite us to make a covenant with him if you seek to him he will not turn away his face from you as Hezekiah saith to the people 2 Chron. 30.8 9. though he might turn away from you in wrath and displeasure yet he will not but will enter into a gracious Covenant with you He that cometh to me I will in no wise cast off saith Christ Joh. 6.37 In that manner therefore goe thou and humble thy selfe before God confesse thy treachery and rebellion and looke at God as having a golden scepter in his hand and intreat him to enter into a Covenant with thee and submit thy selfe wholly to be at his command plead the promise of his grace touch the top of the scepter and take hold of the Covenant and then certainly in time the Lord will speake to thy soule and conscience by the testimony of his Spirit that he will be a God unto thee and take thee to be one of his people Thus you see the way to enter into Covenant with God It may serve for all such as are already entred into Covenant Vse 3 with God to admonish such to looke unto themselves and to take heed they be not unfaithfull in the Covenant that they have made with him Take heed of breaking Covenant but let us walk according to the covenant that we have made with him This the Lord expects Exod. 19.5 that if wee enter into covenant with him we should be carefull to keepe it In the things of this life a strict eye is had to the covenant In all conveyances of Lands we look narrowly to the covenants and if they be broken all is gone Now ouâ— life lyes upon our keeping covenant with God labour therefore so to walke that it may appeare that you have a care to keepe the covenant which you have made with God Wee have made a covenant with him in our Baptisme in our conversion and turning unto God and coming to the Lords Supper Now it is not enough to enter into Covenant but wee must keepe it wee have broken the first covenant of workes take heed wee breake not a second there being no more place for any more covenants Now therefore cleave to the Lords Covenant and live unto him Let there not be in any of us an unfaithfull heart to
depart from the living God If wee shall againe breake this second covenant with him wee shall not onely misse of that salvation and life which wee hope for but we shall perish with a double destruction wee shall pay for all our treachery and unfaithfulnesse in this Covenant This concernes us to looke unto more then any people in the world let us not breake Covenant with God twice This aggravated Solomons sinne that he sinned against God which appeared to him twice God made a Covenant with us first in Adam and now againe in Christ and therefore let us take heed of breaking Covenant with him the second time Vse 4 It is a use of marvellous comfort to those that doe indeavour to walke uprightly and faithfully in covenant with God in whose hearts God hath written his covenant whom he hath made mindfull of it and faithfull to keepe it with him here is comfort for such that the blessing of life and salvation is as sure to such soules as the covenant of a faithfull God can make it the blessings promised in the covenant cannot faile them God cannot breake with them if they breake not with him he cannot lye nor alter the thing which is gone out of his lips When the Saints sometimes thinke of the greatnesse of the promises on the one side and consider their owne povertie and vilenesse the low and undone condition they have brought themselves into by their sins on the other side the promises seeme to them to be above hope and faith As the Sunne dazles the eye to looke upon so glorious a light so the great things which God hath promised in his Covenant doe even dazle the eye of faith and they thinke them almost impossible that they should have such neare communion with God and be made partakers of that everlasting happinesse c. These doe even set faith it selfe at a stand therefore looke at the stabilitie of the promise of God he hath passed over those things by covenant and he cannot be a covenant-breaker his covenant standeth faster then the mountaines that cannot be moved and therefore as long as they are not above the promise and covenant of God neither let them be above our faith and hope onely let us wait for them in the way of faith and obedience It 's said in Psal 25.10 All the pathes of the Lord are mercy and truth to them that keepe his Covenant 1 Cor. 1.9 Faithfull is he that hath called you to the fellowship of his Sonne Jesus Christ And to the same purpose is that of Moses Deut. 7.12 Therefore doe but enter into covenant with God and keepe it with him and then be confident of all that rich blessing which the Lord hath promised to his people There is a promise made to Christ Esa 49.7 that though he was despised of men and abhorred of the Nations and contemned by the rulers yet though it was very unlikely in reason Kings and Princes should bow downe to him and worship him But how shall this be brought to passe this shall be done saith the Text because of the Lord that is faithfull So though we be poore wormes yet the Lord hath promised to us life and glory and a Kingdome But can this be accomplished to such as we be Yes because of the faithfulnesse of God who hath promised and undertaken to performe it Therefore if God have made thee mindfull and carefull of his covenant to walke in obedience to him then know that the Lord is more mindfull of his owne covenant with thee to performe to thee all that mercy and blessednesse which he hath promised to thee and let this be a pledge unto thee of the accomplishment of all even the care that God hath put in thy heart to walke in Covenant with him Thus wee have heard the fourth generall observation noted out of the Text. But now by occasion thereof wee will lanch a little further into the deepe having sailed by the shore all this while and enter into a consideration more particularly of the nature of that Covenant by which God conveyes life and salvation to his people There are two covenants which the Scripture makes mention of one of workes the other of grace of both the Apostle speakes Gal. 4.23 24. The one is the Testament or Covenant of the Law that shuts up all under wrath the other of grace and that proclaimes libertie the one is usually called the commandement the other the promise the one is contained in the Law the other in the Gospel Now if it be demanded what covenant it is by which God communicates salvation to us I answer it is the covenant of grace and not the covenant of workes by which the blessing of life and salvation cometh For the more distinct handling whereof wee must consider these two things severally First To shew what the Covenant of grace is Secondly To shew that the Lord communicates his salvation by the covenant of grace and not of workes Concerning the former that wee may discerne what is the nature of the Covenant of grace this I will set forth by considering these five things 1. By comparing the covenant of grace with the covenant of workes shewing both wherein they are alike wherein they differ 2. By shewing the divers dispensations of the covenant both before Christ and since Christs coming 3. By shewing what are the benefits which wee receive by vertue of this Covenant 4. By shewing the condition of the Covenant what that is 5. By noting out the properties of the Covenant 1. For the first compare the covenant of workes with the covâ—nant of grace and therein first see wherein they are alike and doe agrâ—â— and that in sundry things 1. They agree in the author of them God is the author of both Covenants even the same God The Manichees thought one God was author of the Law the Covenant of workes and another author of the Covenant of grace contained in the Gospel but this heresiâ— was exploded long agoe 2. They agree in the parties contracting and making covenant together both of them are made with us God and man are the parties covenanting in both Covenants not as if one the covenant of workes were made with us the other the covenant of grace were made onely with Christ but both are made with us 3. They agree in one common end which is that God may be glorified in his creature in the manifestation either of his justice or mercy according to the nature of the Covenant made with him the glorifying of God is the common end of both 4. They agree in this that in both there is a promise of life and blessednesse the covenant of workes saith Doe this and live the covenant of grace saith Believe and live Life is promised in both Now whether the same life be promised in both or whether a terrene felicitie and life here on earth be promised in the one and an heavenly in the other as some
thinke or whether a heavenly life and glory in both as some others thinke I will not determine it not being much materiall It 's enough to know that life and blessednesse was and is promised in both 5. There is in both Câ—venants a condition required on our part for the attaining of the life promised wee are not left to our libertie in either Covenants neither of the two Covenants promise life absolutely whether wee obey or no and whether we believe or no but under the condition of faith or obedience the promise of life is made 6. Both Covenants require a perfect righteousnesse of us that wee may have life no life is promised in either Covenants but upon the bringing in of a perfect righteousnessâ— before God either of our owne or of anothers the covenant of grace as well as that of workes will make this good that no unrighteous person shall enter into the kingdome of God Hence Rom. 3. last the Gospel stablisheth the Law they agree herein and doe not crosse one another 7. Both Covenants are unchangeable never to be reversed or altered The covenant of grace is an unchangeable covenant it is an everlasting covenant more unchangeable then the covenant of the day and of the night more unmovable then mountaines that cannot be moved as Esa 54.10 Jer. 35.20 So likewise the covenant of workes is an unchangeable covenant Mat. 5.17 Heaven and earth shall passe away but not one jâ—t of the Law shall faile Though now in the estate of corruption no man attaines life by the covenant of workes yet this so comes to passe not because the covenant is changed but because we are changed and cannot fulfill the condition to which the promise is made the covenant stands fast but wee have not stood fast in the covenant but it is now become impossible to us that wee are unable to fulfill it as the Apostle speakes Rom. 8.3 yea it is the unchangablenesse and stabilitie of this covenant which condemnes all the world of sinfull and ungodly men The Law hath said Cursed is every one which continueth not in all things c. And the soule that sinneth and flies not to the covenant of grace shall dye This word takes hold upon them and condemnes them Nay more for the fulfilling of this Covenant the Lord Jesus Christ came downe from heaven and bâ—came man to fulfill that righteousnesse of the Law which was now becâ—me impossible to us Rom. 8.3 So unchangeable is the covenant of workes that rather then it shall not be fulfilled the sonne of God must come downe to doe it Thus wee see the agreements between the covenant of workes and the covenant of grace But the principall and wâ—ightier consideration is to set downe the proper diffâ—reâ—câ—s between thâ—m which some have gone about to darken and obsâ—urâ— and doe make them agree too neare and so make a compound of both Covenants aâ— if one should mixe wine and water togâ—â—â—â—r whereby they doe disanull the nature of the Covenant of grâ—â—â— and tuâ—â—â— it into a covenant of workes Herein tâ—â—â—â—fore â—ee â—usâ— labour the more carefully to set downe the true and reall differences between them which being done wee shall see the nature both of the one and the other more distinctly and clearly The differences are many Differ 1 The first difference is in the condition of the Covenants the one requires doing the other believing the one workes the other faith The one saith Doe this and live the other saith Believe and thou shalt be saved the way of life which the Law propounds is Doe these things comprehended in the Law and doe them constantly and then thou shalt live as Gal. 3.12 The Law saith The man that doth these things c. But the condition of the Covenant of grace is faith Acts 16.31 Believe in the Lord Jesus and thou shalt be saved But here a twofold doubt may be moved Quest 1. Whether faith be not required in the Law in the Covenant of workes 2. Whether workes be not required in the covenant of grace If both these be required faith in the Covenant of workes and workes in the covenant of grace then how stands the difference between the two Covenants Answ For answer to the first when it is demanded whether faith be not required in the Covenant of workes I answer It is but first it is not the same faith secondly nor required for the same end as in the Covenant of grace To explaine this I say the Covenant of workes requires faith and that in a threefold act thereof 1. In regard of dependance upon God the fountaine and author of all good wee were not in our first and best being which wee had by creation wee were not I say so perfect but wee stood in need still to depend upon him that had created us for the continuance of that being which he had given us It is imprinted in the nature of every creature to depend for sustentation upon that from whence it had its beginning as the chicken upon the hen c. So the whole creation lookes backe unto him that made it for preservation in their being as Psal 104.21.27 Psal 145.15 And if it be so in these unreasonable creatures thus to depend upon their Creator then was the same in man much more the covenant of the Law required this faith of man in the beginning though now we be as Gods in our owne eyes selfe-sufficient depending upon our selves and none else for all the good wee hope for yet at the beginning it was not so But man was to depend upon God for his being and well-being 2. Another act of faith required in the Law was a perswasion that God was well pleased with him whilst he walked in the way of love and obedience to his creator he was to believe without feare and doubt that so long as he obeyed the will of the Lord he was well-pleased with him 3. He was to believe the blessing of life promised in that covenant and to expect it according to the promise In all these regards faith was commanded in the Covenant of workes It may here be demanded Object If faith be required in the covenant of workes why is it not expressed in plaine words as well as doing the Covenant of workes saith Thou shalt love the Lord thy God and serve him but it doth not call for any act of faith at all The reason thereof is Answ because when the Covenant of workes was made with man he was then in his integritie sinne was not yet come into the world and therefore there was no cause for man to doubt of Gods love and acceptation of him But having received so great benefits from God made after his image but little inferior to the Angels and having dominion given him over all the workes of Gods hands he was now to be put in minde of his dutie towards his creator and therefore was to be stirred up to love honour
Sinai had not Christ for the Mediator of it Heb. 8.6 But Christ was the Mediator of the covenant of grace ever since that covenant was first made even in the time of Adam Gen. 3.15 and of Abraham Joh. 8.5 and of Moses Acts 15.11 and afore his coming in the flesh as well as since Heb. 13.8 Answ I grant that Christ was not in his owne person visible Mediator of that covenant yet in his type he was for when Moses stood betwixt God and them Deut. 5.5 and as a Mediator he tooke the Law from God to deliver it unto them Gal. 3.19 he did not so stand in that place of Mediator in his owne name but in the name of Christ as representing Christ of whom he was therein a type and figure so that what Moses did in that Mediatorship Christ did it in him It is said of Christ 1 Pet. 3. He went and preached to the old world in the ministry of Noah so he went and was Mediator between God and Israel in the ministry of Moses and as Aaron was Mediator between God and them in the Priestly office so was Moses in the Propheticall office and yet neither of them in their owne names and for themselves but both of them as they were types of Christ and thus Christ was Mediator of that typicall covenant in his type and afterward Mediator of the Evangelicall covenant in his owne person Object 2 The covenant of grace is said to be established upon better promises then the first covenant made at Mount Sinai Heb. 8.6 Now these better promises are promises of life upon better conditions i upon condition of faith in Christ and not upon that impossible condition of perfect obedience to the Law The covenant of grace therefore being built upon better promises then the former covenant at Mount Sinai therefore the covenant at Mount Sinai cannot be a covenant of grace because the promises of the covenant of grace are alwayes the same Acts 15.11 Answ As wee read of better promises so we read also of a better testament and better sacrifices Heb. 7.22 8.6 9.23 Now mark shall we from those better sacrifices of the new Testament conclude that the former Testament which had sacrifices though it wanted these better sacrifices was a covenant of workes No the covenant of workes taken properly hath no sacrifices at all The same I say concerning the better Testament Heb. 7.22 8.6 Where the comparison is betwixt the Testament under the Messiah and the Testament under Levi as the verses before doe make manifest the Testament under the Messiah is called a better Testament then that under Levi yet was that Testament under Levi a Testament or Covenant of grace and not of workes This therefore I conceive that those better promises are not so called in regard of the substance of the promises but of the manner of propounding them Even as the sacrifices of the new Testament are said to be better then the sacrifices of the old not in substance but in the manner of exhibiting If I may so speake they had the same sacrifices in substance as wee have even the Lambe slaine from the foundation of the world Rev. 13. But he was then slaine onely in types and figures not really or personally But now in the new Testament there is a reall and personall offering up of Christ himselfe and not in the type onely and therefore it is called a better sacrifice And so it is in the promises the promise of eternall life was then made but how seldome plainly expressed but shadowed over in the promise of their dwelling in the land of Canaan which was to them a type of heaven but now wee have the promise of eternall life plainly and nakedly set before us so that wee may say as they said Joh. 16. Now speakest thou plainly and speakest no parables now the Lord speakes to us without putting such vailes before our eyes which held them that they did not see into the end of that which was spoken so as now in this sense our promises are better then theirs because more clearly and plainly revealed In a word the Covenant under the Messiah is compared with the Covenant under Levi the sacrifices of the one with the sacrifices of the other the promises of the one with the promises of the other Looke then how the one is better so are they all as the sacrifices of the one are better then the sacrifices of the other so is the Testament and so are the promises which betternesse is not in the substance but in the manner of revealing The Covenant made at Mount Sinai was the Covenant of the Object 3 Morall law which is the Covenant of workes This objection is answered by that which was before delivered Answ 1 of a two-fold consideration of the Law 1. Absolutely 2. With respect to the Covenant of grace and as dependant on that and thus onely it was delivered to them and not as a Covenant by which they should be saved no more then it is to us though wee have it in our Bibles Answ 2 Though the Morall Law was then given them yet there was more then that Law delivered to them namely all the ordinances of the Ceremoniall Law which belong to the covenant of grace and not of workes and all of them together made up but one covenant wherein they were to walke with God Object 4 The first Testament delivered at Mount Sinai was such as no salvation could be attained by it for therefore it is said not to be faultlesse Heb. 8.7 But the Covenant of grace did alwayes bring salvation Therefore c. Answ That Covenant did give life and salvation was attained by it And though it be said to be faulty yet not so as to hinder or debar from salvation but onely it was defective in respect of the full perfection of the new Covenant as it is now revealed It was not so cleare and manifest as now it is there was then a defect in comparison of what it is now by the revelation of Jesus Christ but not faulty to as that interpretation would make it Compare herewith Heb. 10.1 2 3 4. Object 5 This is made a difference betwixt the covenant of grace and the covenant at Sinai that the covenant of grace promiseth forgivenesse of sinnes and the writing of the Law in our hearts which the former covenant at Sinai did not Therefore it was not a covenant of grace but of workes Answ It is true the covenant at Sinai did not promise forgivenesse of sinnes scil so clearly and the writing of the Law in our hearts scil so abundantly in so full a measure as the new covenant doth but if from the denying of the full measure we shall deny the whole benefit in any measure this will not follow no more then this followes that because the Prophets did not reveale Christ so plainly as the Apostles therefore they did not reveale him at all They had types
of the forgivenesse of sinnes in the killing of the sacrifice in putting their sinnes upon the head of the Goat So also the Law was written in their hearts else David could not have said Thy law is within my heart but not so fully as in the new manifestation of the Covenant under the Gospel In Joh. 7.39 it is said The Spirit was not yet given because Jesus was not yet glorified not but that the Spirit was then given in a measure but not so abundantly as after his ascension So here c. But in Gal. 4.22.24 25. the Covenant at Sinai is expresly distinguished Object 6 from the new covenant or testament the covenant at Sinai being signified by Hagar which brings forth children to bondage who was cast out with her sonne and haâ— no inheritance with Isaac the sonne of the free woman therefore the covenant at Sinai must needs be a covenant of workes It is not to be denied Answ but that the Law which is the summe of the covenant of workes was then published at Sinai but wee must withall remember what was before expressed concerning the two-fold consideration of the Law First Absolute in it selfe as it was given to Adâ—m Secondly Respective depending upon the promise of grace in which respect it was given to that people of Israel Now the Apostle speaks of the Law and covenant of works both wayes First he speakâ—s of it in the relative consideration as it had respect to that people and to the covenant of grace before made with them in Abraham and of this consideration of it he speakes from Chapter 3.17 to Chapter 4.21 and then from the beginning of ver 21. of the fourth Chapter to the end of the Chapter there he begins to intreat of the Law as simply considered in it selfe And indeed if wee so consider it simply by it selfe it doth containe nothing but a covenant of workes and begets children to bondage which shall have no inheritance with the children of promise which lay hold of the new Covenant but yet the former truth still holds firme and unshaken namely that it was not a Covenant of workes as it had respect to that people that is it was not given to them with intent that they should looke to be justified and to live thereby but onely to lead them to Christ and to restraine transgression as the Apostle fully shewes in the third Chapter This two-fold consideration of the Law here spoken of is evident to any that doth with attention read those two Chapters and attends to the scope of them for that which the Apostle speakes concerning the Law and the Jewes being under the Law Chap. 4.1 2 3. c. cannot be meant of those that are under it as under a Covenant of workes but of those that were children of God by grace though yet under age c. Againe that which he speakes of the Law in Chap. 4.29 30. with the verses before from ver 21. to the end cannot be applyed otherwise then to the children of the Law and Covenant of workes strictly and properly so called And therefore this two-fold consideration of the Law is grounded upon the Text it selfe And the Apostle ariseth from one of these unto the other First speaking of the Law as it had reference to that people shewing for what end it was given unto them which he handles Chapter 3.17 to Chap. 4.21 and then falls to an absolute consideration of it in it selfe shewing the danger of being under the Law being so considered simply as a covenant of workes namely that it casts us out of the inheritance which is given onely to the children of promise the Covenant then which God made with Israel at Sinai was a covenant of grace God renewing with them the former covenant made before with them in Abraham but withall did then shew them the covenant of workes what it was thereby to force them to cleave unto the former promise of grace The summe is that though the Law which containes the covenant of workes was delivered to the Israelites at Mount Sinai by a Mediator Moses by reason of that reference it had in them to the covenant of grace yet was it not so given by a Mediator unto Adam to whom it was given as a meere covenant of workes by which he should live And in this appeares the difference between the one Covenant and the other the covenant of workes is without a Mediator there being no breach between God and man when the covenant of workes was given But the covenant of grace is by a Mediator to make up the breach which sin hath made between God and us so as now in this estate of sin there is no peace with God no blessing from God but it must be obtained by the Mediator between God and man Jesus Christ Hence is that Ephes 2.13.16.18 where the Apostle shewes how both Jewes and Gentiles are made neere to God by Christ Wee were aliens and strangers but now are made Citizens with the Saints and of the houshold of God and have entrance and accesse to the Father by Christ Neither is there any other blessing to be looked for but as it comes to us through the hand of the Mediator he it is that hath received gifts for men Psal 68.18 and he gives gifts to men Eph. 4.8 by him wee have remission of sinnes Eph. 1.7 by him wee receive the Spirit of life and grace Joh. 1.16 By him the Mediator wee enter and are brought into covenant with God by him we are kept in covenant with him by him wee receive all the blessings of the Covenant and without a Mediator there is no peace no blessing to be looked for All the promises of the Covenant are made by him and fulfilled 2 Cor. 1.20 In him they are yea and Amen though every promise doe not by name mention Christ yet it hath respect unto Christ and without Christ wee can receive nothing that comes in the nature of a blessing or that comes from grace Grace comes onely by Jesus Christ Joh. 1.17 This serves to let us see the misery of all such as are under the Vse 1 Law under the Covenant of workes and not under grace let them consider they must come and stand before God the Judge of all who shall judge every man according to his workes and then shall all their sinnes be set in order before them and laid unto their charge and the Law passe sentence of death upon them and their own Consciences terrifie them and which is the upshot of their misery there shall be none to plead for them not one in heaven and earth to stand betwixt Gods wrath and them to turne it away from them but they shall be left unto themselves to dye and perish in their sinnes The Law hath no Mediator Christ is no Mediator to such as are under the Law he hath not a word to speake for them he tells such Joh. 17.19 how little they must
it He can do it Jude 24. Jude 24. and he is faithfull and will do it 1 Thes 5.24 1 Thes 5.24 it being his covenant and promise and he cannot deny himself In the covenant of works Gods highest end is the glorifying of Differ 5 his justice In the Covenant of grace it is to glorifie his Grace In the Covenant of Works God reveales himself a just God rewarding good and punishing evill condemning sin but in the Covenant of Grace he shews himself a God gracious and merciful forgiving iniquity c. as Jer. 31.31 32. Jer. 31.31 32. I will be mercifull to your iniquity c. The Covenant of Works forgiveth no sin there is nothing but strict justice in that Covenant In this Covenant God looks not at any mans repentance and turning from sin but only considers whether he hath sinned As in Courts of Justice where there are tried matters of life and death there is no regard had whether the party be penitent or no but whether the fact be committed and if found guilty he is led to execution so in Gods Court of Justice which he keeps according to the tenor of the Covenant of Works Justice acts and doth all Justice indictes Justice examines Justice pronounceth sentence Justice executes the punishment and so whosoever hath sinned receives according to the evil that he hath done And hence it is that when Adam had sinned the inquisition is not whether he repented him of the evill that he had done but what hast thou done Hast thou eaten of the tree whereof I said unto thee thou shalt not eat And the Lord finding that he had offended pronounces curses and death But in the Covenant of Grace it is otherwise There God looks at the repentance of his people and accepts of humiliation and faith in Christ Hence is the counsell of the Apostle Acts 2.37 Acts 2.37 Repent and be baptized c. When they saw the horrible sin which they had done in killing the Lord of life they being the children of the Covenant he tels them that yet there was mercy for them they might obtain forgivenesse of sins Hence also Jonah 3.10 Jonah 3.10 when God saw their repentance and that they turned from their evill wayes he also turned from the evill which he said he would do to them and did it not The voyce of the Covenant of Works is like the first speech of Nathan to David Thou art a childe of death the voyce of the Covenant of Grace is like his after speech when he saw Davids humiliation and repentance The Lord hath put away thy sin In the Covenant of Works God speaks as Ezek. 18. Ezek. 18. The soul that sinneth it shall die In the Covenant of Grace he speaks as Ezek. 33.11 Ezek. 33.11 As I live saith the Lord I desire not the death of a sinner They are both expressed in one place Exod. 34.6 Exod. 34.6 The Lord gracious and mercifull slow to anger yet not acquitting the wicked but visiting iniquitie c. In one Covenant God condemnes both sin and sinner in the other he condemnes the sin but spares and gives life to the sinner to glorifie his grace thereby In the Covenant of workes he aymes to make his power and justice knowne as Rom. 9.22 cap. 2.5 Rom. 9.22 cap. 2.5 But in the other to glorifie grace as Isa 48.9 Eph. 1.6 The reason of this difference is because God will be glorified in all his attributes as he is glorious in all so he will have the glory of all to be seene He will have his power and wisdome knowne in the creation of the world his goodnesse knowne in the continuance and preservation and ordering of it his faithfulnesse in keeping covenant with us according to the covenant made his justice in a covenant of works his grace in a covenant of grace which he makes with us in Christ Jesus Vse 1 This may smite feare and terrour into the hearts of all such as are strangers unto the Covenant of grace such as never yet entred into a new Covenant with God by that new and living way which is opened to them in Christ Let such consider what hath been said that in the covenant of workes under which yet they stand there is no grace shewed but strict justice without any mercy Let such therefore bethinke themselves what a God they must meet withall and with whom they must have to do even with a just God a God of judgement a God of vengeance that will not spare their misdeeds what ever justice can require of them they must satisfie to the utmost mite were it so that mercy and justice might sit on the bench together that justice might be tempered and mixt with mercy your sentence might be the more tolerable But these two sit in two severall Courts Justice without mercy and therefore when nothing but justice shall judge you who can stand what flesh may abide it In Psal 78.5 Psal 78.5 with the cup of the Lords wrath is said to be full mixt but in Rev. 14.10 Rev. 14 10. it is said to be pure wine unmixt both together imply that it is both mixt and unmixt how both mixt of all sorts of plagues but unmixt without any drop of mercy pure wrath without any dram of mercy to allay the bitternesse of the cup of wrath and how bitter then will this cup be more bitter then gall yet this must all the wicked of the earth drinke and wring out the very dregs of it Psal 78.5 Psal 78.5 This is an hard saying but a true saying as God is true Therefore Isa 27.11 Isai 27.11 God speaking of the wicked people of the Jewes saith he He that made them will not have mercy on them neither shew them any favour And in Ezek. 5.11 Ezek. 5.11 He threatens that his eye shall not spare neither will he have any pitie And Hos 1.6 Hos 1.6 I will no more have mercy c. And James 2.13 They shall have judgement without mercy As God will be made marveilous in his mercy toward those that are vessels of mercy prepared unto glory 2 Thes 1.10 2 Thes 1.10 so as men shall wonder at the aboundance of grace shewed towards them so on the contrary God will be admired and wondred at in his judgements upon all sinfull and ungodly ones he will make their plagues wonderfull Deut. 28.59 He will deale with his own servants onely in a way of grace with these onely in a way of justice And if so what will their end be Justice will spare neither high nor low it is impartiall and alike towards all Justice will passe by no transgression but will have an account for all greater or lesse wicked thoughts idle words foolish jests Justice will not remit any part of the punishment which the Law calls for but it will have the full to the utmost furthing Let this strike
a mind to returne to the Law though they had had grace revealed to them We have a mind to live and dye under that Covenant as the fish in the Sea and the mole in the earth But see what it is a severe and rigid Master the will of it can never be accomplished Therefore fly from it to this amiable and gracious Lord that accepts of weakest indeavours so they be done in sinceritie So long as wee strive to doe the will of the Lord and fly to grace for pardon and acceptance wee doe fulfill the Covenant of grace Therefore cast off that yoke which cannot be borne and take the yoke of Christ upon us for that is easie and his burthen light Mat. 11.29 30. Mat. 11.29 30 Though we doe by sin breake the Covenant of workes and so Differ 11 make it voyd that there is no life and salvation to be had thereby yet there is hope and helpe by flying to the Covenant of grace But if the Covenant of grace be broken and made voyd as it may to those which onely externally lay hold on it there is no more helpe for such a soule It 's in vaine to fly back to the Covenant of workes I deny not but many sinnes may be committed by those that are under the Covenant of grace which yet doe finde helpe and mercy from God as was shewed out of Rom. 5.16 Rom. 5.16 Because the bond of the covenant is not broken As it is between man and wife though shee be foolish passionate and wilfull yet these doe not breake the Covenant of marriage so long as shee remaineth faithfull So here But if the Covenant of grace be made voyd then there is no more helpe nor hope It is in the Covenant of workes as it was under the Law Num. 35.6 25. If a man had committed man-slaughter he was subject to the avenger of bloud yet there were Cities of refuge for him to fly unto where he was to remaine to the death of the High-Priest so it is with those that sin against the Covenant of workes though one hath committed bloudy sins yet there is a refuge for him which the Apostle seemes to allude unto Heb. 6.18 Heb. 6.18 We have strong consolation that have made our refuge c. The Covenant of grace is as Isa 25.4 a refuge against the tempest c. Here is a safe Sanctuary it saves such as are condemned by the Covenant of workes But if a man sin against the Covenant of grace so as to make it voyd to himselfe there is no refuge for him no remedy for him as Solomon speakes of those that being often reproved harden their neck Prov. 29.1 Hence is that in Heb. 10. from 26. to 31. If we sin wilfully after we have received the knowledge of the truth there remaines no more sacrifice for sinnes c. The reason of this difference is Because in the Covenant of workes we have to doe with justice but in the covenant of grace with grace and mercy and therefore as when a man hath committed a trespasse against the Law and Justice condemnes him yet the grace and favour of the Prince may save him but if he contemne the favour of the Prince then he must dye So though we have provoked justice yet we may fly to grace and get helpe there but if wee have offended against mercy and made grace our enemy whither can wee then goe there is no refuge then left for us Vse To let us see the great danger of sinning against Grace there is danger in sinning against the Covenant of workes but it is more dangerous to sin against Grace For there is helpe for such as breake the Covenant of workes but no helpe for such as make voyd the Covenant of grace to themselves These are the killing and destroying sinnes that leave no remedy It is true as was said before that the Lord passeth by many weaknesses of his servants that desire and indeavour to cleanse themselves from all filthinesse and spareth them as a Father his sonne Mal. 3.17 Mal. 3.17 But contemptuous sinnes against Grace are beyond all helpe This is to sin desperately Herein men stumble at the stumbling stone they thinke that now under the dayes of grace though they be yet under the Law they may sin without danger and continue in their evills but here the danger is the greatest therefore take heed how you make Grace your enemy If the Law condemne us Grace may save us But if Grace save us not who shall plead for us How doe men sin Quest so as to make the Covenant of Grace voyd unto themselves and to make Grace their enemy 1. By neglecting and slighting the offers tenders of Grace Answ which are made unto them hereby they become guilty of sinne against Grace In Mat. 22. and Lak 14. the Father invites men to the marriage of his Sonne and so to receive all the blessings that are prepared and made ready There is mercy ready forgivenesse ready c. But marke their answer They cannot come the profits and pleasures of the world hinder them â—rom embracing the tenders of Grace What follows then the sentence goes out of the mouth of Grace it selfe They shall not taste of my Supper Grace invites but it is refused and therefore passeth that direfull sentence So Psal 81.11 Psal 81.11 God offers himselfe to be a God unto them but they will have none of him Then he gave them up to walke after their own hearts lusts c. When we will not have his Grace upon his tearmes then God gives up to Justice When God calls upon us as he doth upon his people Isai 55.1.3 Isai 55.1.3 Come unto me and incline your eare take me to be a God unto you and I will make a sure and everlasting Covenant with you if then wee depart away from God as Hos 11.2 Hos 11.2 and wee will have our lusts and keepe the Idols of our hearts then the offers of grace are made voyd unto us 2. When men turne back from the grace which they have received and grow weary of it when we are convinced of the excellency of grace and doe take hold of the Covenant as it were with one hand but not with all our heart and therefore doe Apostatise and turne back to our own lusts then doe we frustrate all the promises of grace to our selves This exposes grace to contempt as if there were more good to be found in sin and in the world then in the grace of Christ Hence saith the Apostle Heb. 10.26 39. Heb 10.26 39. That they that sin wilfully after they have received the knowledge of the truth there remaines no more sacrifice for sin They that draw back doe it to their own perdition and so Psal 73.27 Psal 73.27 They that turne back from thee shall perish If they be entangled againe saith the Apostle Peter 2 Pet. 2.20 2
Pet. 2.20 then their latter end is worse then their beginning Here is another way to make voyd the grace of God to our selves 3. When we turne the grace of God into lasciviousnesse as Jude third verse when men presume upon grace they sin presumptuously and thinke that Grace shall beare all save all and though they goe on presumptuously in an head-strong way yet Grace shall pardon all This Paul meets withall Rom. 6.1 Rom. 6.1 Shall we fin that grace may abound c. Men are ready to abuse the precious Grace of God we will sinne and grace shall abound This turning of grace into wantonnesse frustrates the Covenant of grace unto our selves Jude 3.4 verses Let us therefore take heed that we sin not against grace I would to God that none of these things were found in the Generation of Jacob among our Churches sinnes against Grace are the most dangerous sinnes therefore beware Differ 12 The Covenant of workes was made with man in the state of Innocency before his fall but the covenant of grace was made afterwards when he had fallen for before the fall there was no impossitie but man was able to have fulfilled the Law and therefore God might justly require such obedience of him then man stood in no need of a Covenant of grace he might have had life by the Covenant of workes but after the fall then he became impotent unable to fulfill the Law which God had given him and then without a new Covenant of grace he could not live and therefore now God enters into a Covenant of grace with him Object This may seeme to imply that the Covenant of workes is more ancient then the Covenant of grace which is not to be granted because the Covenant of grace was from before the world began 2 Tim. 1.9 Tit. 1.2 2 Tim. 1.9 Tit. 1.2 I answer that both covenants must be considered two wayes Answer First as they were in mente divina in the counsell and purpose of the Father Secondly as they are actually enacted and stricken with us Now if we speak of the former how they were in the eternall purpose of God then I say it is true that the covenant of grace was from eternity But so was the covenant of works also which appeares by these two things First both these purposes that I may so speak for our conceiving though both are but one in God I say both these I wil glorifie my self in my justice and I wil also glorifie my selfe in my grace are from eternity one as well as the other Rom. 9.22.23 Now the means of glorifying his justice is by entring with mâ—n into a covenant of works therefore as the end was from eternity so was the means also Secondly Christ himself when he received the promise and covenant of grace for us did withall receive a commandment and covenant of works to be fulfilled by him in our behalfe Hence he is said to bee made under the law Galat. 4. Galat. 4. he received a commandment from the Father John 12.49 John 12.49 And was sent to fulfill the righteousnesse of the Law for us Rom. 8.3 Rom. 8.3 By which means he becommeth the end of the Law Rom. 10.4 Rom. 10.4 And as he was made under the Law and did fulfil it in fulness of time wherin he was sent so he was preordained hereunto before the world was 1 Pet. 1.20 1 Pet. 1.20 So that in respect of Gods counsell and purpose there is neither prius nor posterius betwixt these covenants but they are from everlasting neither of them before nor after another But if we look at the manifestation and enacting and striking of the covenant with us the covenant of works was first in as much as the state of perfection was before the state of imperfection in which the covenant of grace was made with us Therefore for a man now to suppose an accomplishing of the covenant of works to be saved thereby Vse is in effâ—ct to conceive a new creation of man or to suppose man not fallen but as perfect as Adam was in his creation before his fall and is in effect the same as to say that we have no need of a covenant of grace as then Adam had not The covenant of works is revealed by the light of Nature but Differ 13 the covenant of grace is revealed by a supernaturall light from above Natures light teaches men to look for life and righteousnesse by works and this is written in all mens hearts Rom. 2.15 Rom. 2.15 And therefore if you should ask all the men in the world severally one by one How doe you hope to be saved They would all answer By works and by doing good All men by nature have something of the law in their hearts though sin hath blotted out a great part of it but the covenant of Grace is not known but by the revelation of the Spirit Hence saith the Apostle 1 Cor. 2.6 7 8. 1 Cor. 2.6 7 8. that the Gospel is a mystery an hidden wisdome which none of the Princes of the world knew though they have the greatest helps to find out hidden things but it is brought by the Son out of the bosome of the Father John 1. John 1. Flesh and bloud doth not reveale this doctrine Matth. 16.17 Matth. 16.17 Vse Then let no man think to attain the knowledge of the covenant of grace and find out the mystery thereof by naturall understanding by any strength of wit learning The strongest parts will not reach it till it be revealed to us from heaven And if any have understood the mystery of this covenant let them learn to say as Christ doth Mat. 11.25 Father I thank thee that thou hast revealed these things unto me c. Differ 14 The covenant of works was made with all men all men being in Adams loins and he standing as a publick person in the room of all his children when God made that covenant with him but the covenant of grace is not made with all men but only with the faithfull with those that are given unto Christ by the Father John 17. John 17. And therefore by the covenant of works God is a God to one as well as to another God is not God of one people more then of another by the covenant of works for it was made equally with us all in Adam it being made with him for all his posterity And therefore seeing we are all equally the sons of Adam this covenant makes no difference betwixt man and man but all are shut up under it all bound to fulfill it and if they break it as we all doe then liable are we to the sentence of death But in the covenant of grace God is the God of one people and not of another Hence is that in Gen. 17.21 Gen. 17.21 God saith that he will establish his covenant with Isaac and not with Ishmael So it was made with
Jacob and not with Esau with Abel and not with Cain with David and not with Saul not with Iudas but with Peter with the Jewes first and not with the Gentiles and after with the Gentiles and not with the Jewes By this covenant one people becomes a more peculiar people then another As first of Peter 1 Pet. 2.9.10 2 chap. the covenant of grace is not universal it is not made with all as the covenant of works was Let none therefore look for the blessing of life and salvation by being a son of Adam Vse the blessing of the covenant of grace is no common blessing Naturall life is common to all but spirituall and eternall life is the peculiar blessing of the covenant of grace made onely with those that are given unto Christ Therefore the Lord speaking of those that he will be a God unto Zach. 13.8 9. Zach. 13.8 9. saith That two parts shall be cut off and to the third hee will say You are my people Let us not therefore flatter our selves with vain hopes that he that made us will save us No he that made you will have no compassion on you so long as you remain an impenitent and disobedient people Isai 27.11 Isai 27.11 All doe not so much as heare of this covenant nor know it all that doe heare of it and have knowledge of it doe not enjoy the blessing of it as Matth. 13.11 Matth. 11.25 Matth. 13. Matth. 11.25 Therefore it were good for every one of us that we would begin to suspect our selves and to question our interest in this covenant Ask our selves yea and ask others and goe and enquire at the Lords own mouth Am I within this covenant Have I any part or portion in the blessing of it Sure I am that I am by nature under the covenant of works but am I translated into the covenant of grace The salvation brought by this covenant Object is a common salvation Jude vers 3. True it is common to all that doe beleeve Answer whether they bee Jewes or Gentiles whether those that lived before the incarnation of Christ or since There is not one way of salvation for one and another for another but one way for all that shall be saved But it is not common to all flesh therefore doe not build upon this false principle that all that heare of the covenant of grace with their eares are partakers of the blessing comming by it No it is no common salvation but onely to those that enter into a covenant with God to those that beleeve and bring forth the fruit of a living Faith One that is under the covenant of works may get from under Differ 15 that covenant and may come to be under the covenant of grace but he that is once under the covenant of grace can never bee brought back under the covenant of works any more A member of Adams body may be lost but a member of Christs body can never be cut off Adam being under the covenant of works lost himself wholly and therefore may lose a member of his body much more But those that are engraffed into Christ are safe he saves himselfe and all that belong to him Esay 63.5 John 17.12 Vse 1 A word of incouragement to those that are yet under the covenant of works that yet live in their sins and find their consciences condemning them consider there is a possibility that you may come to be under a covenant of grace break off your sins give up your selves unto God it may be he will receive you Vse 2 See the safe estate of those that are under the covenant of grace here is a safe harbour here cast anchor upon this rock and here is no danger the ship may be tossed but cannot perish In Matth. 8. the ship in which Christ was was tossed with wind and water so as the Disciples were afraid yet it sunk not The law hath no more power against you yee cannot come under the power of the law any more Rom. 6. Thus much of the differences between the covenant of works and of grace which differences are carefully to be observed and kept inviolable for if we begin to confound these two covenants we bring in a confusion into all Religion As the Papists have done by confounding the differences between the covenants They make the covenant of grace to differ no otherwise from the covenant of works then a thing more perfect from that which is imperfect and to be distinct onely in respect of degree and so in effect they make them all one They call the commandements given by Moses the old Law and the Gospel the new Law and herein they make all the difference that the new Law as they call it giveth rules of greater perfection and difficulty then the old Law As where the old Law as they term it commanded Thou shalt not kill the new Law forbids one to be angry unadvisedly c. And hence scil from the confounding of these two covenants follows their doctrine of the possibility of the keeping the whole Law That whereas the Scripture speaketh of an Evangelical keeping of the law in uprightnesse and sincerity and acknowledgeth it in the Saints as in Zachary and Elizabeth they not putting difference betwixt Law and Gospel they apply this to a legall keeping of the commandement which is quite contrary to the mind of the Spirit of Truth speaking in the Word Hence also they teach that there is but oâ—e way of justification in both covenants which is by works as they say The new law gives more grace to fulfill the commandement of it then the old doth but the way of justification is the same thus they teach Therefore we must be carefull of keeping these differences between the covenant of works and of grace But Christ who was the Minister of the covenant of grace Object calls his doctrine a new commandement John 13.34 15. chap. 12. Joh. 13.34 cap. 15.12 and therefore it is a doctrine of works as well as the former commandement given by Moses It is true that the Gospel and Covenant of grace hath its commandement Answer 1 as well as the law and covenant of works but withall it reveales the free promise of grace and of righteousnesse without works which the law and covenant of workes doth not The commandements of the covenant of grace are in part Answer 2 different from the other commandements of the covenant of works For the great commandement of the covenant of grace is that we beleeve in the Name of the Son of God that we may have life by him 1 John 3.23 1 John 3.23 thereupon the Gospel is called the Law of Faith as opposed to the law of works Rom. 3.27 Rom. 3.27 Though the doctrine of grace command the same duties as the Answer 3 covenant of works doth as of love feare and of keeping the commandements and it ratifies the duties of the
law yet here is the difference that they are commanded in another manner for another end then in the covenant of works not as the matter of our justification but as testimonies of our thankfulnesse for the great mercy of God in our free justification by grace Let us therefore keep these differences unconfounded for these two covenants are as different in their nature as heaven and earth 2. Having thus farre spoken of the differences between the covenant of works and of grace I now come to the revelation and dispensation of the covenant of grace to see how diversly it hath been administred in the severall times and ageâ— of the Church before and after the comming of Christ 1. And here I will first shew that the covenant of grace is the same in all ages of the Church 2. The different manner of the dispensation 1. For the first the Fathers before Christ were under the same covenant of grace as we be not they under one covenant and we under another and this we will shew in two things First that they had the same promise and hope of life and salvation as wee have Secondly they had it upon the same ground and in the same way scil by faith in the free grace of God by Christ 1. They had the same promise and hope of eternall salvation This is necessary to bee considered because of the Anabaptists which teach that they lived and died without hope of life eternall onely fed with temporall promises and fatted like swine with earthly blessings but without hope of a better life But the contrary is evident by the promises that were made to them Lâ—vit 26.12 Levit. 26.12 I will be your God and yee shall be my people but Christ saith that God is not the God of the dead but of the living Matth. 22.32 Mat. 22.31 But it is more plain Deut. 38.29 Happy art thou O Israel saved by the Lord. If they had had onely temporall promises they might have been called a miserable people according to that of Paul in 1 Cor. 15.19 1 Cor. 10.19 If in this life onely we had hope we were of all men the most miserable they could not have been called an happy people Isai 33.22 Isai 33.22 The Lord is our King and he will save us They did therefore look for and expect life and salvation And Christ speaking of Abraham and so of the rest of the Fathers before Christ saith That many shall come from the East and West and sit down with Abraham Isaac and Jacob in the Kingdome of God Therefore the old Patriarchs are in heaven Mat. 1.8.1 and therefore it is an hellish and diabolicall doctrine that they were fed onely with temporall promises In Heb. 11.10 it is plain they had not only the hope of an earthly inheritance in Canaan but the hope of an heavenly inheritance in the Kingdome of God And in reason what more absurd then to imagine that Abraham should be called the Father of the Faithfull and we to be called his children and yet we to have an eternall inheritance in heaven and Abraham the Father of us all to have only a temporal here upon earth Againe the Saints professed themselves pilgrims and strangers upon the earth Heb. 11.13 and David Psal 39.12 Psal 39.12 Which shewes that they had hopes of a better inheritance then that of Canaan Againe they had the same Spirit as we have Psal 51.12 Psal 51.12 Take not thy holy Spirit from me saith David Now the Spirit is the pledge of our inheritance Eph. 1.14 Ephes 1.14 And therefore if they had the same Spirit then the same inheritance 2. As they had the same promise and hope of life so they had it upon the same ground as we have even by faith in the free grace of God in Christ Jesus They had the same Gospel of grace that wee have Hence is that Rom. 1.2 Rom 1.2 the Gospel was promised before by the Prophets to the Fathers And Rom. 3.21 Rom 3.21 The righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets It is manifested without the Law that is without the workes of the Law yet hath witnesse of the Law that is of the writings of Moses who teacheth a man to looke for justification by Grace and not by workes Hence also saith Christ Joh. 8.56 Joh. 8.56 Abraham saw my day therefore he had Christ revealed to him See Camero tom 1. p. 127 128. c. Heb. 13.8 To the same purpose is that in Hebr. 13.8 Christ the same yesterday for the time past before his coming in the flesh to day while in the flesh and for ever after He is the same not onely in regard of essence but also in regard of the efficacy of his office from the beginning to the end of the world So also in the Songs of Mary and Zachary Luk. 1.54.72 Luk. 1.54.72 The revealing and fulfilling of our redemption by Christ is made to be the accomplishment of the promises made unto the Fathers What is now fulfilled was then promised hence also saith the Apostle Act. 15.10 11. Act. 15.10 11 We hope to be saved even as they And Heb. 4.2 Heb. 4.2 Unto us was the Gospel preached as unto them and to them as well as to us And the Apostle Peter 1 Pet. 4.6 1 Pet. 4.6 saith that unto them that are now dead who lived in the dayes of Noah was the Gospel preached Hence Jude 3. it is called the common salvation common to all believers both before and after Christ This may teach us to abhorre that swinish opinion of the Anabaptists Vse 1 who make the Fathers before Christ to have lived onely under a temporall Covenant promising to them temporall things feeding their bellies and fatting them up with outward blessings but they had no hope of eternall life Whereas Christ who is the truth tells us that they are in the kingdome of God Mat. 8.11 Mat. 8.11 Hence the state of rest and immortalitie is called Abrahams bosome Luk. 16. Luke 16. Abraham is the Father of us all and therefore when we dye we are said to be carried thither as the childe runs to the bosome of the father or mother when any thing troubles it therefore if Abrahams bosome be the place of our rest it is then plaine that Abraham and the rest of the Fathers are entred into their rest as we hope to enter into our rest Vse 2 Let us looke unto the old Covenant made with the Fathers and hold to that doctrine of life which was of old given unto the Saints Let us stand to that and contend for it Jude 3. There is a generation in the Land that are altogether looking after new light and new truths and the old truths delivered to Abraham Isaac and Jacob are nothing with them But let us take heed lest while we gape after new
Covenants about childrens toyes and light matters but such as concerne the welfare of the Kingdome so when the great Monarch of heaven and earth enters into Covenant with us it is about the great things of our salvation the great things of heaven yea of God himselfe The Covenant is full of blessings it is a rich store-house replenished with all manner of blessings It is not dry nor barren but like the fat Olive or fruitfull Vine the fruit whereof cheares the heart of God and man God himselfe is delighted in the communication of his grace to his people and they are delighted with the participation of his grace from him The Covenant is a tree of life to those that feed upon it they shall live for ever It is a Well of salvation Isai 12.3 Isai 12.3 It 's a fountaine of good things to satisfie every thirstie soule Zach. 13.1 Zach. 13.1 It is a treasure full of goods as Deut. 28.12 Here is unsearchable riches in this Covenant which can never be emptied nor come to an end Our finite narrow understandings can never apprehend the infinite grace this Covenant containes no more then an egge-shell is able to containe the water of the whole Sea Yet it is not in vaine to consider them as wee are able to expresse them though they be above that which we are able to speake or thinke As Moses though he could not see Gods face nor discerne his glory to the full yet he was permitted to see his back parts so we may take a little view of the blessings promised though the full cannot be seene As in a Map we have the bounds of a Lordship set forth the rivers woods meadowes pastures c. these are seen darkly in the Map but they are nothing to that when they are seen in their own beautie and greennesse to see the silver streames in the rivers the beautifull woods the large medowes fat pastures and goodly orchards which are farre more excellent in themselves then when they are seene in the Map So we can shew you but a little Map of those glorious things which the Covenant containes but by that little that you doe see you may be raised up to the consideration of the things that are not seene but are to be revealed in due time Now the blessings of the Covenant are infolded and wrapped up in the promises of it every promise of Grace containing a blessing in it as every threatning of the Law contains a curse They are now infolded in the promise the time of unfolding is not yet come The time of full discovery is when the heavens come to be folded up Heb. 1.12 Heb. 1.12 then the promises shall be unfolden and then wee shall fully see the blessings of the Covenant Wee have now a right and interest in them which is safe and sure but as yet we have them but by promise onely and therefore it is that the termes of Covenant and promise are taken for the same Eph. 2.12 Ephes 2.12 Rom. 9.5 Hence also we are said to be heires in hope of eternall life Tit. 3.7 Titus 3.7 not in present possession but in hope Therefore if wee would see what are the blessings of the Covenant we must looke into the promises Now the promises and blessings of the Covenant are of two sorts First of things spirituall and eternall Secondly of things temporall that concerne this outward life The spirituall blessings of the Covenant are chiefly comprehended in these places of Scripture Jer. 31.31.33 Jer 31.31.33 This shall be my Covenant saith the Lord after those dayes I will put my Law in their hearts and I will be their God and they shall be my people And they shall teach no more every man his neighbour saying Know the Lord for they shall all know me from the least of them to the greatest of them for I will forgive their iniquitie and remember their sinne no more So Ezek. 36.25 26 27 28. Ezek. 36.25 26 27 28. Then will I sprinkle cleane water upon you and yee shall be cleane from all your filthinesse and from all your Idolls will I cleanse you A new heart also will I give you c. So also Jerem. 32.38 39 40. They shall be my people and I will be their God and I will give them one heart c. Gen. 17.7 Gen. 17.7 I will be a God unto thee and thy seed These places compared together with such other doe expresse the summe of all the great things promised in the Covenant First Here is that great promise I will be your God and you shall be my people Secondly But if any say Alas how can God be a God unto me so sinfull as I am that have sinned provoked him as I have done therefore to take away this God saith that shall not hinder I will forgive your iniquities and remember them no more Thirdly But if the soule say further that though God should take all my former sinnes away and pardon them yet I have such a sinfull wretched nature in me that I shall breake out into new sinnes against him and bring a new guiltinesse upon my selfe The Lord removes and takes away this also and promiseth that he will renew our natures and give us hearts of flesh he will wash us from our filthinesse and write his law in our hearts and inable us to keepe his Statutes c. Fourthly But because some may yet say Though God should doe all this for me yet such is my infirmitie and weaknesse that I shall depart againe from the Lord I shall never hold out Therefore the Lord makes answer to this also and tells us that he will never depart away from us and that he will put such a feare of him into our hearts that wee shall never depart from him Jer. 32.40 To begin with the first which is the great promise of the Covenant I will be thy God Gen. 17.7 Gen. 17.7 Jer. 31.33 Jer. 31.33 This is set in the midst of the promises as the heart in the midst of the body to communicate life to all the rest of the members This promise hath influence into all the rest As Christ speaking of the Commandements of the Law calls that commandement of loving the Lord with all our heart the great Commandement so may this be called the great promise of the new-Covenant It is as great as God is He is an infinite God the heaven of heavens is not able to contain him Yet this promise containes him God shuts up himselfe in it I will be your God 1. Here is sufficiency It is a promise of infinite worth an overflowing blessing a rich possession an hid treasure which none can rightly value It was a great promise that Balak made to Balaam Numb 22.17 Numb 22.17 I will promote thee to great honour A greater which Ahâ—suerus made to Esther cap. 5.6 That he would give her the halfe of his kingdome A
he is to be God over us that wee must neither spâ—ak nor do but according to the command of God As a man when he maketh a covenant of marriage with a woman he covenants with her to be her head to rule her that she shal be subject to him to please him or as when a man hires a servant c. So when the Lord takes us into covenant with himselfe it is that we shall bee his servants to doe his will pleasure and commandement When Isaac sent away his son Jacob to Padan Aran hee blessed him but withall he gâ—ve him a charge Gen. 28.1.6 Gen. 28 1.6 in both verses the blessing and the charge are mâ—ntioned togâ—ther So whâ—n the Lord giveth this blessing to us That hee will bee our God the charge goeth with it see thâ—t you keep the charge of the Lord your God and that you do whatsoever I commâ—nd you 3. B cause the Lord knows as he speaks himself Isai 48.4 Isai 48.4 that we are obstinate and our neck is an Iron sinew c. and are râ—ady to say as Jer. 2.31 Wee are Lords wee will not come at thee we will have none to command us Therfore the Lord promiseth this alâ—o when he saith That I will be a God over you that hee will subdue the rebelliousnesse of spirit that is in us and the stoutnesse of our hearts that he will bend and bow these stiffe necks of ours and make us pliable to his will in all things He will subdue our rebellions Micah 7.19 He will over-rule our unruly proud and presumptuous spirits and cause us to keep his Statutâ—s and Commandements to doe them This the Lord promiseth Ezek. 20.33 As I live saith the Lord surely with a mighty hand and wiâ—h a stretched out aâ—m and with fury powred out will I rule over you These words are a promise of grace that though they had other purposes in their minds they were thinking to goe after their Idols and to become as other countries serving wood and stone as verse 32. yet saith the Lord it shall not bee so I will over-rule these sinfull Idolatrous hearts of yours and you shal not serve these false Gods which you are doting upon but I will bring you unto my selfe and you shall serve me And this exposition is confirmed by the 34 37 38. verses compared together I will bring you into the wildernesse and there plead with you face to face and thâ—re make you ashamed and I will make you passe under the rod and bring you into the bond of the covenant and purge out from among you the rebels c. This is therefore a promise of grace There is indeed one word which seems to favour another interpretâ—tion given by some as if God did herein threaten a judgement because he saith I will rule you with wrath powred out verse 33. But this doth not hinder but the words may bee taken up as a promise of grace For the wrath here threatned may bee intended against the counâ—ries into which they were scattered a d who held them in bondage as verse 34. or else it may be extended to the hypocrites and reprobates amongst themselves whom the Lord would separate and cut off from them as verse 37.38 God might threaten wrath to them though he extend grace and mercy to his own people Or if it be understood of the judgements which he would execute upon his owne people taken into covenant with him yet this makes nothing against the interpretation before given Because the Lord doth by his corrections in which he shewes himselfe angry with his people subdue their stout hearts and over-power their rebellious natures and make them submit themselves unto him hee maketh those messengers of his wrath to become meanes of good unto his people he layes his yoak on them to tame their unruly spirits Thus saith the Lord concerning Solomon 2 Sam. 7.14 That if he did sin against him he would correct him And it is said 1 Kings 11.9 that God was angry with Solomon and he powred out wrath against him stirring up adversaries to trouble him A father rules over his childâ—en in love and tender compassion and yet by reason of their unruly disposition hee is sometimes forced to shew himselfe angry with them by some sharp corrections So it is with the Lord in the rule that he exerciseth over his people Therefore though we do restraine the wrath powred forth to be upon his own children yet it may bee a promise of grace that the Lord will by meanes thereof bring under and over-rule the stubbornnesse of their hearts and governe them with a mighty hand whether they will or no. Thus hee over-ruled the spirit of the Prophet Ezek. 3.14 Ezek. 3.14 that though hee had no mind to preach to the Jewes being such a rebellious people yet the hand of the Lord carried him to the performance of it with indignation of his own spirit which was against it 4. When he hath subdued our spirits unto him and brought us to submit unto his will then he will be God over us to teach instruct and direct us in the way wherein we should walk that if either ignorance or heedlesnesse doe turn us out of the way then the Lord guides us into the right way wherein we ought to walk as Isai 48.17 And this he promiseth to doe Isai 30.21 You shall heare a voyce behind you c. we are apt to heare and passe by as though we heard not therefore the Lord is said to call after us as one that speaks behind us and cries to us Ho Ho you are out of your way this is the way c. This also hâ—e promiseth Psalm 25.9.12 Psal 25.9.12 that when he hath once meekned our crosse spirits and made us willing to obey him then he will guide us in judgement and teach us the way which himself chuseth for us And thus the Lord will be God over his people a God above them as a Prince is ovâ—r his pâ—ople an husband over his wife a father oâ—e his children a master over his servants or a shepheard o er his flock to rule and order them according to his owne mind And this is no small benefit and blessing of the covenant For look as it is for the good of a people to be under the government of a gracious King the good of the wife to bee under the government of a prudent husband the good of a child to be under the government of a godly father and for the good of the flâ—ck to be under the guidance of a skilfâ—ll shepheard So it is for the good of the people of God that hee will bee pleased to bee a God over them and that he will not leave them to the rebellious lusts of their own hearts This is a rich blessing of the covenant of grace As it is said of Solomon that because the Lord loved Israel therefore he gave them such a King 2
Grace and peace goe hand in hand There is a raigne and rule of grace Rom. 5.21 Rom. 5.21 And so there is of peace Colos 3.15 Colos 3.15 As under the raigne of Solomon there was abundance of peace so there is under the government of Christ he is the King of Salem And the more the soule is subjected unto his government the more peace it finds And that may be seene in these two things First In the dispensations and administrations of Gods providence though things goe crosse against us we meet with many troubles Gods providences seeme to crosse his promises yet there is peace to the soule in it therefore saith Christ Joh. 16. last In the world you shall have trouble but in mee you shall have peace Certain it is that if ever our hearts be out of quiet it is because there is some sedition and trayterous conspiracy which hath been rising up against the kingdome of Christ and this workes trouble but where the soule is subjected to the regiment of grace it maketh it to rest in peace In all wrongs injuries and crosses it knowes the Lord will right them In all wants it knowes that he will provide In all kind of tryalls that he will with the temptation give an issue in due time But the heart that is unsubdued to Gods kingdome is ready to fret against God and sit downe discontented when any thing crosseth him Secondly As it resteth in peace under the dispensations of Gods providences so it rests in peace in regard of the spirituall enemies of our salvation which fight against our soules Whatsoever threatens our ruine the soule shrowds it selfe under the wing of the Almightie and concludes with the Prophet Isai 33.22 The Lord is my Judge he is my King and he will save me Let us examine our selves by these things and we may see whether we be under the government of God and so whether we be in Covenant with him Vse 3 This may serve for a rule of direction and withall for a ground of consolation to the Lords servants when they feele the strength of their corruptions working in them and their lusts prevailing against them that they make them groane and cry with Paul O wretched man that I am c. when they find themselves foyled againe and againe and can get no helpe against those evills let them fly to this promise of grace let them lay this promise of the Covenant before them and remember what the Lord hath said I will rule over you with a mightie hand Ezek. 20.33 Ezek. 20.33 Remember the Lord of his promise and claime it that it may be made good unto thee And say Lord thou hast promised that thou wilt rule over me why is it then that these tyrants rule and raigne in my soule why doth unbeliefe pride worldlinesse rule Thus make we our refuge to the throne of Grace and then as the Lord will fulfill the other promises of his Covenant so he will also fulfill this and will rule us by his Grace he will come and plead the cause of his people against all their enemies and say as Isai 52.5 Isai 52.5 What have I to doe here that my people are taken away for nought they that rule over them make them to howle c. His meaning is as if he should say What doe you meane Aegypt and Ashur to trouble my people that you put me also to trouble in rescuing them let them alone or else I will make you feele my power c. So it is in the enemies of our soules when we are forced to howle unto God by reason of the bondage of our corruptions he will set us free he himselfe will be a God over us to rule us by his Spirit This being one of the blessings of the Covenant of Grace to have Vse 4 God to be Lord over us let us then all be admonished to give up our selves to the regiment of his grace as the Macedonians 2 Cor. 8.5 2 Cor. 8.5 They gave themselves to the Lord. The Lord gives himselfe to us good reason that we should give up our selves to him O happy day when the soule is perswaded to give up it selfe into such an hand Thinke it enough that yee have spent the time past in the service of sinne and Satan those cruell Lords which you have obeyed 1 Pet. 4.3 1 Pet. 4.3 and now for time to come give up your soules to him that is ready with stretched out armes to receive those that come to him When God calls to us to returne then let us answer Behold we come unto thee Jer. 3.22 Jer. 3.22 And for a motive consider First That though you may stand out against the government and authoritie of Gods grace yet you cannot resist the government of his power but there the Lord will be above you as he was above Pharaoh and the Aegyptians Exod. 18.11 Exod. 18.11 He thought to have been above God and to have kept the children of Israel in bondage but wherein they dealt proudly he was above them If thou wilt not be subject to his grace yet thou shalt be subject to his power which no creature can resist therefore all the while that thou standest out against the government of Gods grace thou dost but spurne against the prick which is hard to doe Secondly Looke at this as one of the great blessings of the Covenant to be under the Lords government and guidance Is it not better to be under the government of the blessed holy gracious and mercifull God then under the uncleane wicked and cruell enemy Satan the Devill But it may be some will say they will be under neither but that cannot be there are no more spirituall regiments in the world he that is not subject to the government of Gods grace is a subject to the Devill What a glorious priviledge is this that a Christian may say that no creature nor Angel nor Devill nor sin hath power over him but God alone This is even to be a King upon earth Let every soule therefore be exhorted to come under this government and let us not doe as the Israelites 1 Sam. 8.7 1 Sam. 8.7 who cast off God from being their King Cast not off the Lord lest he cast off you and you become a reprobate people but if you will be your owne men you will not have God to be over you if it seeme evill unto you to serve the Lord then choose you whom you will serve goe every one and serve his own Idolls as Ezek. 20.39 Ezek. 20.39 and walke after your own counsell but withall remember what Samuel told the Israelites that if they would have a King they should at last cry out for the King that they had chosen so you that will not have God to rule over you but your own lusts you will cry out one day and howle for the King that you have chosen and you shall then
know the difference between the service of the Lord and of the God whom you have obeyed Come in therefore and seeke the Lord and give up your selves to be his people that he may raigne over you come within the kingdome of his grace here and he will prepare a kingdome of glory for you hereafter Thus much of the first and greatest blessing of the Covenant of grace I will be your God The second blessing of the Covenant followes which is that the Lord promiseth to his people the pardon and forgivenes of sinnes as is expressed Jer. 31.34 Jer. 31.34 I will forgive their iniquitie and remember their sin no more By this promise the Lord takes away that great scruple and feare that might fill the hearts of his people as thinking that the greatnesse of their sinnes would exclude them from ever having benefit by the former promise for if the soule hearing such a promise revealed I will be your God should now reply and say Yea he will be the God of the just as of Abraham and such as have not sinned against him but I have sinned and my transgressions are exceeding many and they stand up as a partition wall between God and me how can he then be a God to me or communicate himselfe and his goodnesse unto me so vile and sinfull Now the Lord in this promise taketh away this objection and saith I know you have sinned I have seene your rebellions against mee yet this shall not hinder but yet I will be your God and what ever sinnes you have committed I will doe them away and put them out of my sight and will be your God and thus the Lord seemes to answer his people Isai 48.4.9 compared together The Lord having promised deliverance to his people they might say Wee are unworthy I know it saith the Lord that thou art obstinate and yet verse ninth For my Names sake I will deferre my anger c. As if he should say In regard of thy selfe and thy own stubbornnesse thou deservest to be cut off and left in thy misery yet for my praise I will doe thee good The sinnes therefore of Gods people shall not breake off their interest in God they may serve to magnifie the grace of God toward them but shall not lessen nor hinder it Well therefore may this promise be reckoned amongst the blessings of the Covenant of Grace and be set in the next place to the former promise I will be your God This promise of pardon and forgivenesse of sinne is one of the great blessings of the Covenant of grace as sounding forth nothing but Grace and blessing Grace from God and blessing to us Grace from God according to that Exod. 34.6 7. Exod. 34.6 7. The Lord gracious and mercifull pardoning sin forgiving iniquitie and transgression c. So it also imports kindnes and blessing to us as Psal 32.1 Psal 32.1 Here is Grace yea rich Grace in this promise of forgivenesse of sin as Eph. 1.7 Ephes 1.7 It is grace because nothing but grace and mercy can forgive God is just but it is not justice that doth pardon sin Justice taketh vengeance for sin it will not spare our misdeeds but grace taketh pitie and forgiveth Againe it is grace because we have nothing to satisfie withall for the evills which wee have done and therefore there is the more grace to us in pardoning Againe there is grace in it because God hath power in his hand to take vengeance He doth not passe by sin as men doe offences when they dissemble forgivenes because they cannot tell how to be avenged and yet carry rancor and malice in their hearts but God forgives though he hath power to destroy and take vengeance as Deut. 32.35 Deut. 32.35 He is able to destroy Mat. 10.28 Mat. 10.28 and yet chooseth to forgive Hence Exod. 34.6 Exod. 34.6 the Lord joyns these together strong and gracious c. This shews him to be gracious that he is strong and yet pardoneth There is infinite grace shines forth in forgiving the sinnes of men And this will appeare if wee consider these things First consider the nature of sin which is a kind of wrong doing unto God there is injurious provocation in it provoking the jealousie of the mighty God As if a wise should wrong her husband by forsaking him and joyning her self to another man how could such a wrong be recompenced Yet such wrong we doe unto God for in every sin wee commit there is a turning unto the creature and forsaking the Creator Here is grace therefore in forgiving such injuries as Jer. 3.1 If a man put away his wife and she become another mans will he return to her again c. But thou hast plaid the harlot with many lovers yet return unto me saith the Lord. Wherein doth grace and kindnesse appeare more then in pâ—ssing by wrongs It is an easier thing to shew many courtesies and benefits to one that never wronged us then to forgive one petry injury yet here is the grace of God unto us c. Secondly consider against whom our sins have been committed and that will set forth grace more They are not committed against man alone but against the Lord. Now a Prince will sometime forgive a trespasse against a common ordinary subject but that which is against their own person they seldome spare Our sins are against God 1 Sam. 2.25 1 Sam. 2.25 and yet he passâ—th by such transgressions This is abundant grace Thirdly consider to whom sin is forgiven and to whom it is not forgiven it is forgiven to us that were enemies but not to his own deare Sonne when hee came to be a mediator between God and us Hee could not have one sinne forgiven him God would not spare him Rom. 8.32 Rom. 8.32 but took the full satisfaction of sin from him but yet hee spareth us that were enemies Here is grace indeed Fourthly consider the quality of the Lords forgivenesse both in the freenesse and fulnesse of it he forgiveth freely as Rom. 3.24 25. Rom. 3.24.25 Being justified freely by his grace c. Hence saith the Lord Isai 48.9 11. Isai 48.9.11 For my Names sake will I deferre my anger c. For my own sake will I doe it for how should my Name bee polluted and I will not give my glory to another I will doe it freely for if I should take any satisfaction from thee I should pollute my Name and darken the glory of my grace and give it to thee that thou wouldest think that thou wert pardoned for thy sacrifices and thy goodnesse The sin that God pardoneth he doth it freely for his praise sake Papists may talk of their satisfaction to God for their sinnes but these are but the words of men and they cloud over the glory of Gods grace and take the glory of God to themselves But upon such termes God will never forgive Amongst men though one
faithfully performe unto us that which he hath promised his dealing with us doth evidently declare his gracious inclination towards us and his readinesse to forgive First His great patience in waiting for our repentance and turning unto him he waits for this very end that he might be gracious Isai 30.18 Isai 30.18 Secondly His proclaiming of his Name as he doth in Exod. 34.6 The Lord the Lord gracious mercifull forgiving iniquities why doth the Lord thus proclaime his Name and tell us openly that he is a God forgiving iniquities c. but that we might take notice of his graciousnesse towards us and might be encouraged to looke unto him for forgivenesse Even as Kings proclaime their pardon that they might be acknowledged to be gracious Lords Thirdly His gracious invitation also assures us that he will forgive Come unto me saith Christ Mat. 11.28 If sin burthen you I will ease you Yea he entreats us to accept of reconciliation and to be reconciled unto God 2 Cor. 5.20 Fourthly Consider his commanding of us to forgive one another he commands other men to forgive us which is an argument that himselfe will forgive For first herein he shewes his love towards us that he would not have the hatred of any creature to lye against us no not so much as the displeasure of a weake man but would have us to enjoy their love how much lesse then will he let his owne wrath lye upon us which is infinitely more heavie then the displeasure of all the creatures in the whole world and secondly If he would have us to forgive one another which have so littlâ— love and compassion in us how much more will he forgive us his compassion being so tender and pitifull towards the worke of his own hands These acts of his goodnesse doe confirme this unto us that he is a gracious God ready to forgive This lets us see the onely way to get free from the guilt of our Vse 1 sinne which lyes upon us here is the way and there is no other but to fly to grace and mercy to obtain free forgivenes The wicked hypocrite thinkes to escape by denying his sin as Saul did 1 Sam. 15. 1 Sam. 15. or by hiding it from the eyes of the Almightie as they doe Psal 94.7 Psal 94.7 Others thinke that God cannot know them as Job 22.13 14. Job 22.13 14. or that he will not regard them as Psal 94.7 But marke what the Lord himselfe saith Hos 5.3 Hos 5.3 I know Ephraim and Israel is not hid from me And in Amos 5.12 Amos 5.12 I know your manifold transgressions and your mightie sinnes And in Hos 7.2 Hos 7.2 I remember all their wickednesse saith the Lord yea he hath Our sinnes laid up as amongst his treasures Deut. 32.34 Deut. 32.34 and sealed up as in a bag Job 14.17 Job 14.17 to bring them forth against such Atheisticall hypocrites in the day of his visitation Others thinke to make amends for their sinnes that they will appease God with thousands of Rammes and ten thousand rivers of oyle as Micah 6.7 but the Lord will be appeased by none of these Our onely way is to fly to grace and to free forgivenesse all other meanes whether pardons from men or satisfactions from our selves will not free us from the guilt of the least sin the taking away of our sinnes must either be by free forgivenesse or they must lye upon us for ever Is forgivenesse of sinnes one of the blessings of the Covenant then Vse 2 surely it reacheth no further nor to no more then to such as doe give up themselves to God to walke in Covenant with him such therefore as walke contrary to the Covenant which is between God and his people such as will be bound in no bonds but cast away all bonds from them and will walke at libertie and will not be restrained let such know that the bond of the Covenant as the Prophet speakes in Ezek. 20.37 and the blessing of the Covenant goe together so as those that will not come within the bond of it shall never partake of the blessing When God drawes his people into the bond of his Covenant then he is about the forgiving them their sinnes Consider that of the Apostle Rom. 11.26 27. Rom 11.26 27. when God doth take away the sin of a people then doth he also make a Covenant with them and takes away ungodlinesse from them A loose ungodly walking contrary to the Covenant which God makes with his people is an evident demonstration that our sinnes are still bound fast upon us and they will be as fetters and snares to bind us hand and foot to cast us into utter darknesse This benefit of forgivenesse of sinnes is proper onely unto those that are a people in Covenant with God and doe by Covenant bind themselves unto him to walke before him as becoming his people Vse 3 For incouragement unto all such as doe desire to renew their communion with the blessed God and to returne into acquaintance and fellowship with him you desire to have God to be your God you would faine draw near and get into Covenant with him that he may be a God unto you and you a people unto him but this dismayes you this puts you back you have so much guilt lying upon you so many sinnes standing up betwixt God and you that you thinke it impossible that the holy God should ever take such a sinfull wretch by the hand and enter into Covenant with him to become his God But let such consider this sweet promise of grace I will be mercifull to their iniquities and remember their sinnes no more When he had before said that he would be their God now lest any should be beaten off from drawing neare unto him to renew their communion with him he subjoynes this promise I will forgive their iniquities As if he should say though you thinke I will not be a God unto you any more because of your sinnes yet these shall not hinder for I will forgive them they shall stand in my sight no more Vse 4 Hath God thus promised forgivenes of sin in his new Testament and Covenant then let us for our parts labour to partake of this rich blessing lye no longer under the guilt of our sinnes but seeke to have them forgiven Say not there is no hope we have a promise and we may be the children of the Covenant to whom the promise is made Thinke what the Prophet saith in Amos 5.15 Amos 5.15 It may be the Lord will be mercifull to the remnant of Joseph though before in ver 12. the Lord had told them that he knew their manifold and mighty sinnes yet the Prophet here puts them in hope it may be the Lord will yet be mercifull much more should wee be incouraged by the plaine promises of God And therefore when we heare the Lord say I will be mercifull
stony heart from us and give us an heart of flesh soft and pliable to his will Fourthly As we could not renew sanctifie our selves so neither could any other help us and restore us againe to the holines we had lost In Ezek. 16.5 Ezek. 16.5 the Lord tells his people there how little helpe they had from any other when they lay in their misery there was no eye that pitied them to doe any thing to them or to have compassion on them The Priest and the Levite they come and look on but they passe by on the other side there is nothing done to heale the wound which Satan by sin had given to our soules but they are let alone to putrifie and corrupt the whole man more and more so as from the crowne of the head to the sole of the foot there is nothing but sores and swelling and wounds full of corruption Isai 1. But when the Lord saw that there was none to helpe then he himselfe like the good Samaritan comes washeth our wounds powring in wine and oyle to cleanse and to heale us Such was our pollution so deeply set that all the water of the Sea all the bloud of bulls and goats could not cleanse us yea though we should wash in Nitre and take us much sope yet our iniquity would still stand undone away before the face of God Jer. 2.22 Onely that spirit of life that spirit of holines that spirit of power which is in Christ Jesus that spirit being shed down upon us that cleanseth us washeth us sanctifies us without this all helps under heaven had been in vaine without this spirit neither Word Sacrament Commandements promises or being trained up in the Communion of the Church and Christian families neither any nor all these could availe to renew us to the grace from which we are fallen 1 Cor. 6.11 1 Cor. 6.11 Fiftly Let me adde this one thing more If we should look at God himselfe onely as just and not as gracious we could never have hoped to have obtained this blessing from him Justice could have said no other unto us then as Ezek. 20.39 Seeing you would not obey me goe therefore serve every man his Idoll serve your sin When we had turned the glory of God into a lye and had worshipped the creature above the Creator who is blessed for ever Justice would then have given us up unto vile affections and to our owne hearts lusts and to a reprobate mind to doe the things that are not convenient so receiving in our selves such a recompence of our errour as was meet Rom. 1. Rom. 1. This would have been the reward of Justice upon us for our sin But here Grace comes in and powres downe upon us a spirit of grace and of sanctification Zach. 12.10 Zach. 12.10 to wash us from our uncleannes that we might be an holy people unto God And hence it is that in 1 Pet. 5.10 when the Apostle prayes for the perfecting of our sanctification in us he looks at God as a God of all Grace The God of all Grace saith he which hath called us unto his eternall glory by Jesus Christ confirme strengthen and stablish you c. As thereby shewing from what fountain the benefit of sanctification comes namely from Grace from the God of all grace He is a God of all grace towards us in sanctifying of us This may helpe to settle us and confirme us in the truth namely Vse 1 that seeing Sanctification is a blessing of the Covenant of grace even as forgivenes is therefore it is a warrantable and safe way for a man by and from his sanctification to take an evidence of his justification and of his estate in Grace before God Forgivenes of sinnes and sanctification are both of them blessings of the same Covenant As is the one so is the other the one is of grace so is the other of grace also Here therefore to take an evidence of our justification standing in the forgivenes of our sinnes from our sanctification is not a turning aside from the Covenant of grace to a Covenant of workes but it is to prove one benefit of the Covenant of Grace by another benefit of the same Covenant This argument is unanswerable I reason thus If justification and sanctification be both of them bâ—nefits of the Covenâ—â—t of Grace then to evidence the one by the other is no turning aside to a Covenant of works But they are both of them benefits of the Covenant of Grace Ergo. If so be the forgivenes of our sinnes were promised in the Covenant of Grace and Sanctification were a blessing of the Covenant of workes then might it well be said that to evidence one by the other were a turning aside from the Covenant of grace to that other of workes But when they are both promised both communicated to us by the same Covenant there is no colour to charge this way of evidencing our estate with turning aside to another Covenant Object But may not a man that is under the Covenant of workes by giving himselfe to holy duties and actions and exercising himselfe in them come to attaine an habite of holines and be truly sanctified Answ Some have not doubted to affirme as much but falsely and the falsity of this opinion may be made evident by these Considerations following 1. This opinion imports thus much That one under the covenant of workes may performe acts that are holy which is false he may indeed doe such things as are materially holy as being commanded of God whose word and Covenant doth sanctifie them make the things holy in themselves but they are not formally holy but coming from their impure hearts thereby they are polluted and defiled Tit. 1. And therefore can have no such power to worke sanctitie in the subject whence they come 2. If true sanctification may be in one that is under the Covenant of workes then must we of necessity change the articles or promises of the Covenant of Grace make the promise of sanctification no part of it we must blot out those promises of writing the law in our hearts and putting a new spirit within us and all other promises of the like nature must be rased out of the covenant of grace if one under the Covenant of workes may attaine to this sanctification by his owne workes 3. This opinion is directly crosse and contrary to the Apostle in Gal. 3.2 where he tells us that we receive the spirit of Sanctification not by the workes of the law but by hearing of faith preached It is the doctrine of grace not of workes which makes us partakers of this spirit And hence it is that in 2 Cor. 3.6 he tells us that it is the new Testament which is the ministration of the Spirit by which the Spirit is ministred and conveyed uto us The law or the workes of the law doe not 4. Our being sanctified and our being Saints is
in effect all one but we are Saints by calling and our calling is by the Gospel of Grace 2 Thes 2.14 and therefore our sanctification is from Grace also 5. We are sanctified by being in Christ whence are those expressions frequent in Scripture Saints in Christ Iesus sanctified in Christ and such like Now our implanting into Christ is onely from Grace and therefore so is our Sanctification also 6. Our sanctification is called a new Creation Create in me a cleane hearâ— O God saith David Psal 51. Psal 51. And in Ephes 2.10 Ephes 2.10 We are created unto good workes And in 2 Cor. 5. We become new Creatures in Christ Iesus And in Ephes 4.24 Ephes 4.24 The new man is created after God in holines c. All which imply that there must be a creating power put forth to the working of this new man in us We must therefore deifie the workes of the Law and make a God of them induing them with a creating power if we will ascribe such efficacy unto them as to worke true sanctification in us 7. We receive the Spirit by faith Gal. 3.14 therefore not by the workes of the law 8. Christ tells us plainly the world of unbelieveâ—s that are under the Law cannot receive the Spirit Ioh. 14.17 Iohn 14.17 whom the world cannot receâ—ve 9. Sanctification is purchased for us by the bloud of Christ He gave himselfe for us to purge us c. Tit. 2.14 T it 2.14 And so in Ephes 5.25 26 27. He gave himselfe for his Church that he night sanctifie it The third Part. THE BENEFITS and BLESSINGS this Covenant brings THE Covenant of Workes presupposeth our sanctification but it promiseth it not It presupposeth it I say because there could have bin no place for a Covenant of Works if God had not first given Adam a spirit of holinesse to enable him thereunto First therefore God creates man holy and then makes a Covenant with him requiring of him to work according to that holiness of his nature which he was endued with but if he violated and brake this Covenant this Covenant doth not promise to renew him to holinesse again this promise belongs to another Covenant But especially consider the proper and immediate worker of our sanctication which is the Holy Ghost Rom. 15.16 for which cause the spirit is called the spirit of Grace Zach. 12.10 and the spirit of holinesse Rom. 1. Election is the immediate work of the Father Redemption the work of the Sonne Sanctification the work of the Holy Ghost All the whole Trinity working together in the work of our salvation yet every one in his owne order First the Father elects then the Sonne redeems and lastly the Spirit sanctifies Concerning these severall works of the three Persons we are to consider 1. That they are all of equall extent 2. That they doe all issue from the same spring and fountaine of Grace First they are of the same extent none larger nor narrower then another Those that the Father hath chosen those doth the Sonne redeem Those that the Sonne hath redeemed those doth the Spirit sanctifie The Father chooseth none but whom hee gives to the Sonne to be redeemed by him the Sonne redeems none but those that were so given him by the Father and so it holds also in the third place that the Holy Ghost sanctifies none but whom the Father had chosen and the Sonne redeemed Secondly as it is thus in the extent so it is also in respect of the ground and cause from which they issue and spring Look then as our Election is of Grace and not of works Rom. 11.6 and our Redemption is of Grace Rom. 3.24 so is our Sanctification also Tit. 3.4 5. Not according to the works which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the Holy Ghost so that the same grace favour and good will which moved the Father to set his love upon us in our Election and caused the Sonne to give himselfe for our Redemption the same Grace sends or brings the Spirit into our hearts to renew us unto holinesse And thence it is that sometimes we are said to be chosen that we might be holy as in Eph. 1.4 sometimes said to be redeemed that we might be holy Luke 1.74 75. to the end that we might know that our sanctification and renewing unto holinesse doth come from the same grace as doe our election and redemption and therefore as our election is not of works but of grace and our redemption is not of works but of grace so it is also concerning our sanctification I conclude therefore that by the works of the Law no man being under the Law or Covenant of works can attaine to true sanctification and holinesse And if sanctification be not by the Law or Covenant of works then it necessarily and invincibly followes that for a man to try his estate in Grace by his sanctification is no turning aside to a Covenant of works Thus much we do not unwillingly assent unto namely that there is a kinde of outward sanctification improperly so called or rather an outward reformation which a man under the Covenant of Works may attayn unto The Law hath a power not only to irritate and provoke the lust that is within by its contrariety thereunto Rom. 7.11 but also to curb and restrayn the breaking of it forth into outward acts by the terrour of it Gal. 3.19 Exod. 20. And by this reformation thus wrought by the work of restraynt the unclean Spirit may seem to be cast forth Math. 12. but whatsoever reformation is thus wrought is as farre from true sanctification as earth is from heaven For though this reformation doth and may come from some inward work of the Spirit of God upon the spirit and soule of man as namely to convince and terrifie the conscience to stirre the affections and to awe the will also so that a man dares not commit the things he would yet the minde and will is still unrenewed the frame and disposition of the heart is still the same as it was before and therefore this reformation is not true sanctification That may be by the Law this is only by the Gospel and from Grace Object But in Hebr. 10.29 it is said of some who in respect of their inward estate never went beyond a Covenant of works yet of them it is said that they were sanctified by the blood of the Covenant which is the blood of Christ therefore such as are under a Covenant of works may be sanctified Answ There is a twofold sanctification one reall another in profession only As some men are said to beleeve when the work of faith is really wrought in the heart who are therefore said to be found in the faith Tit. 1.13 and 2.2 so others are said to beleeve only because they make a profession of faith as Iohn 2.23 Acts 8.13
if it should not there enjoy God it would say I finde not him whom my soule loveth and longeth for where is he I must finde him ere my joy can be full Thus a sanctified heart aspires to fellowship with and enjoyment of God himselfe It stayes not till it come to the top of the ladder where God is Ordinances are as so many steps to ascend up unto him be only is the end which the godly heart seeks in them when we rest in them not seeking or not finding God in them this is but formality not true sanctity True sanctity stayes not till we can say as 1 â—oh 1.3 Verily our fellowship is with the Father and with his Son Iesus Christ 7. True sanctification makes us exceeding sensible of our own wants and weaknesses in Grace making us to see how farre short we come of that perfection which should be in us Thus it was with Paul he strove unto a conformity wiâ—h Christ but saith he I have not yet attained unto it And so it was with David Psal 119.5 Oh that my wayes were directed to keep thy statutes q.d. but alas how short doe I come of such a course when men are so full and so perfect that they lack nothing it s a sign that pride and selfe-conceit and hypocrisie hath filled their heart rather then true sanctity These are proud Pharises Hypocrites Laodiceans who are indeed poore and blind and naked and miserable having no truth of Grace in them It s a true saying He that wants nothing in Grace hath nothing others there are which are ever wanting ever craving begging as men that are made up of wants seeing such abundance of corruption in themselves that it makes them to abhorre themselves when they come before God only this they doe they are still purging themselves in that fountaine of Grace Zach. 13. seeking to grow up to full holinesse in his feare 2 Cor. 7.1 These are sanctified soules such Christ pronounceth blessed Blessed are the poore in Spirit Blessed are these that thus hunger and thirst after righteousnesse Matth. 5. 8. There bee sundry sanctified affections and dispositions which doe shew forth true sanctification were it is As First holy mourning for sinne when our sinne is our chiefest sorrow as it was in David Psal 51.4 Secondly a chusing of the way of Grace when godlinesse and Grace with losse accompanying them are chosen and preferred before riches and treasures of the world doing as Moses who chose affliction rather then the treasures of Aegypt Heb. 11. and David who said of himselfe I have chosen the way of thy precepts c. What ever befall us this is our resolution in this way I will live in this I will die Thirdly a caring and taking thought for the things of Christ Paul that chiefest of Saints had his head full of these cares even cumbred with them every day This was from the abundant Grace of God which was in him those that are after the flesh they take thought for the flesh to fulfill the lusts of it Rom. 13. but those that are after the spirit they take thought for the things of Christ Phil. 2. Fourthly an holy zeale and earnestnesse for good to be active and working for Christ with an holy emulation and contention of Spirit being provoked thereto not only by the zeale of others as 2 Cor. 9. but even by their lukewarmnesse the lesse they doe we will doe the more and seek to draw on others by our example loth that any should bee more forward in evill then wee for good By these things try we our selves try we our sanctification where these things are there is the Spirit of holinesse and where they are not in some degree more or lesse there the Spirit of Grace is not nor have those that doe wholly want these things before named any part or portion in any saving blessing of the Covenant Vse 4. For direction unto all Gods people which have given up themselves by Covenant unto God These doe many times complaine of the power of their corruptions prevailing against them They see so much sinfull uncleanesse in themselves that it makes them to doubt whether the Spirit of Grace ever had any abiding in them Now for these here is direction how to get help that they may become pure holy undefiled and clean from their sin Let them look unto the promises of this Covenant which God hath made with his people Here is a fountaine of Grace opened unto them to wash in God hath promised That he will poure clean water upon them and will cleanse them from all their filthinesse Ezek. 3.25 He hath said he will wash away the filthinesse of the daughters of Zion that they may be cleane Are you then Ieprous and unclean in your own eyes Goe then and wash seven times in these waters of Iordan and so your leprosie shall depart from you Goe to God and plead his Covenant and promise and say unto God Lord thou hast made promises unto thy servants that thou wilt not only forgive the sinnes of thy people but that thou wilt sanctifie them and make them an holy people unto thee why then am I still thus corrupt sinfull and uncleane Lord wash me wash me throughly till I be cleane from all my sin This is our way to get help against our corruptions wee think for the most part that if we have sinned we must indeed goe to God for pardon and forgivenesse but we think we must work out our sanctification of our selves by our own watchfulnesse resolutions vowes and promises made unto God But herein we wrong our selves were there not more help in Gods promises which he makes to us then in our promises to him we might lie in our pollutions for ever we must therefore goe to God for help against all our corruptions seeking to him by faith in his Covenant and promise saying as Iehoshaphat Lord I am so borne downe by the power of my sinne that I know not what to doe only mine eyes are unto thee doe thou subdue mine iniquities doe thou help me The whole life of a Christian is a life of faith the life of justification the life of sanctification we live both these lives by the faith of the Sonne of God Gal. 2.20 and therefore we are said to be sanctified by faith because by faith we seek for and receive the Spirit of sanctification which is promised unto us Herein then lies our help What is the reason that after so many resolutions against such or such a sinne yet we are overcome againe and againe It is in a great part because we look at the victory against them to come as from our selves we think this or that shall doe it but the Apostle tells us that the victory by which we must overcome is our faith 1 Ioh. 5.4 Rest upon Gods faithfulnesse for help and strength against sinne as well as for forgivenesse of sinne And then though there be no help
on earth yet we shall see that there is help in heaven though none in our selves yet there is in God and in his faithfull Covenant Vse 5. To stirre up those that doe yet finde themselves destitute of all Grace not able to discern the least spark of goodnesse in themselves let them notwithstanding consider what God hath promised in his Covenant He hath therein promised a new heart a new spirit to create us anew in Christ Jesus He hath promised to poure out waters upon the dry ground Esay 44.3 where there is no sap no moisture no goodnesse but their moisture is turned into the drought of Sommer yet upon such dry grounds on such dry trees the waters of the Spirit shall be poured out and they shall be made to bring forth fruit The wilde forrest of Lebanon shall become as Carmell the Desart a fruitfill Field goe therefore thou poore lost creature thou sinfull soule who never yet to this day hadst one drop of Grace wrought in thy heart goe thou to the Throne of Grace lament thy sinfull and wicked heart before God begge this mercy of him say unto him Lord thou hast promised to give thy Spirit unto such as aske him of thee Now Lord give it unto me a poore sinfull creature make me even me also a partaker of this blessâ—ng Object But here perhaps you will say these promises are made only unto those that are in Covenant with God but alas thou art a stranger and an alien and hast ever so been unto this day thou hast no part in these promises Answ They belong to all that either are in Covenant with God or ever shall be though they be not as yet fulfilled in thee yet they may be intended unto thee these promises may be thine in respect of Gods purpose of grace and intention though not as yet in respect of actuall performance and execution To encourage all to seek after this blessing Consider with your selves three things 1. The extent of these promises I will poure out my Spirit upon all flesh Joel 2.28 Whosoever is thirsty come and drink of the waters of life freely yea turne you saith Christ to scornfull sinners at my correction and then behold I will poure out my Spirit upon you And in Ezek. 36. compare verse 20. with 25 26. There you may see that those upon whom he promiseth to poure his Spirit they were such as had polluted Gods name among the Heathen and made it to be blasphemed and yet even to those the Lord promiseth that when the time of Grace was come for mercy to manifest it selfe in them upon them hee would poure out his Spirit and cleanse them from all their uncleannesse 2. Consider the freenesse of these promises come and buy without money or money-worth Isai 55.2 drink of the waters of life freely Apoc. 22.17 3. Consider Christ forwardnesse and readinesse to give to every one that askes hadst thou but asked saith Christ to the woman in Ioh. 4.20 I would have given thee the water of life Mark the place and occasion of Christs words Christ being then weary and thirsty by reason of his journey he askes of the woman a cup of water to drink no great matter to give bring but a cup of water and being by the well side where was water enough and ready at hand yet she gives it not but stands wondering that he being a Iew should aske water of her that was a Samaritane well saith Christ thou denyest me a cup of cold water to drink being weary and thirsty but hadst thou asked of me I would have given thee the water of life Nay and did give it unto her though shee denyed him a cup of water out of the well yet Christ gave her the water of life What would the Lord Iesus have us to take notice of in this his speech unto her and her dealing towards him but that he is more forward to give that water of life his holy Spirit to a poore sinner then we are to give a cup of common water to a thirsty soule O blessed redeemer who would not come unto thee Goe therefore thou that hast denyed the least mercy and kindnesse to Christ in any of his members though thou hast thought a cup of water too much for them yet seek grace from him Aske his Spirit intreat him to make thy heart new within thee doe but aske and seek and he will doe more then thou canst hope or think plead the promise of his Covenant and wait in hope Thus much for the third benefit 4. The fourth benefit which God promiseth unto his in his Covenant is our preservation in the state of Grace to which we are called This is a part of his Covenant with us that he once taking us to be a people unto him in Christ he will never forsake us any more but keep us in that estate for ever And by this promise the Lord takes away that last great scruple which the soule is apt to make in this manner although may one think the Lord hath shewed mercy unto me thus farre that he hath given me hope of the forgivenesse of my sinnes past and hath changed my heart in some measure so as it is my desire to do his will yet for all this I finde still such strong opposition against mee by enemies within and without so many corruptions within and temptations from without that I shall never be able to hold out unto the end but as David said I shall one day perish by the hand of Saul so thinks the soule here in mids of many pursuits by the enemy I shall one day perish by the hand of Sathan I shall not be able to withstand him Now to this feare of our heart the Lord answers by this promise and benefit which he hath Covenanted to make good unto us he undertakes to keep us in the same estate of Grace to which he hath brought us he tells us no yee shall never perish feare it not he which hath begun the work will perfect it in us and for us And as God said unto Iacob in Gen. 28.15 I am with thee I will keep thee saith the Lord I will not forsake thee till I have performed unto thee all that I have promised thee So he saith unto us I will keep you till I have perfected towards you all the good pleasure of my goodnesse 2 Thes 1.11 I will keep you in my own hand I will guide you by my councell and afterward will bring you to glory Psal 73. This blessing we have promised to us in Ier. 32.39.40 They shall fear me for ever and I will make an everlasting Covenant with them that I wil never turn away from them to doe them good but I will put my feare into their hearts that they shall not depart from me and in Isai 54.8 With everlasting mercy have I had compassion on thee saith the Lord thy Redeemer For this is unto me as the waters
a little season but for evermore Psal 16. ult Whiles we are here we enjoy life here is glory also in a degree and here are pleasures too but here they are not full there is some death mixed with our life some basenesse with our glory some sorrowes with our pleasures And though they were full which they are not yet they last but for a time But there and then they shall be full and for evermore I cannot passe by that admirable expression of the Apostle in 2 Cor. 4.17 where speaking of the blessed estate of Gods people in the life to come he calls it a farre more excellent eternall weight of glory 1. There is glory 2. A weight of glory as much as we are able to beare 3. There is an excellency in it and excellent weight of glory 4. There is one excellency added to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most excellent glory 5. and lastly all this eternall a most excellent eternall weight of glory here is a large expression in few words This is the hope of Gods people which they wait for And for this they have Gods faithfull word and promise his Covenant and Testament and for our assurance he hath already given us the earnest of it in our hearts even the Spirit of Grace and the Spirit of glory which by guiding of us in the wayes of Grace here leads us on day by day to come nearer to our salvation then when we first believed till at last he bring us to glory even to the full end of our faith and hope the salvation of our soules And thus much of the benefits of the Covenant The fourth Part. THE CONDITION OF THIS COVENANT IT remaines now that we come to consider the condition of the Covenant in which we must walke that the Lord may performe unto us the mercy which he hath promised us There is a way of the Covenant in which the Lord conveyes his blessings as we may see in that expression used by the Lord himselfe concerning Abraham Gen. 18.19 I know Abraham saith the Lord that he will teach his houshold c. that I may bring upon Abraham that which I have spoken unto him The Lord fully intended to doe to Abraham as he had promised but yet the Lord will have Abraham to walk so and so before him and then God will bring upon Abraham the blessing which he had promised the like we have in Ier. 11.5 6. Great are the blessings which God hath promised to those which are the faithfull seed of Abraham and therefore as we desire to enjoy the blessing promised so we must see also what he requires of us that he may performe unto us what he hath promised and this is called the stipulation or condition of the Covenant And concerning this I will shew these foure things 1. That there is a condition required 2. Why the Lord hath put a condition to the promise of life 3. What the condition is 4. Whether the putting of such a condition doth or can stand with the free Grace of the Covenant yea or no. First That there is a condition of the Covenant The Lord doth not absolutely promise life unto any he doth not say to any soule I will save you and bring you to life though you continew impenitent and unbelieving but commands and works us to repent and believe and then promises that in the way of faith and repentance he will save us He prescribes a way of life for us to walk in that so wee may obtaine the salvation which he hath promised he brings us first through the doore of faith Act. 14. And then carries us on in the way of faith till he bring us to the end of our faith the salvation of our soules There are indeed some promises which seeme so absolute as to exclude all condition on our part as that promise in Esay 43.25 For mine own sake will I put away thy transgressions c. and so Ezek. 36.22 Where there is no mention made either of faith or any other Grace in us as a condition required on our part But if any shall hence argue that the promise of life is so absolute as to exclude all respect unto faith in those to whom the promise is made and because there is no mention made of faith in such promises therefore there is no intendment of it as if it were not understood but wholly excluded I may as well argue against the merits of Christ also and exclude them by the like reason because there is no mention of them no more then of faith in those absolute promises But as there is no remission without the blood of Christ Heb. 9.22 So neither is there without faith in that blood Rom. 3.25 as God never promised to forgive us our sins without respect to Christ though Christ be not alwayes mentioned in every such promise so neither doth he promise to save without faith though it be not alwayes mentioned particularly To prove that there is a condition in the Covenant of Grace it may be made evident sundry wayes 1. From the nature of a Covenant which is an agreement between severall parties Covenanting together upon mutuall conditions required on both parties Foedus saith Rollock is promissio sub certa conditione Roll. de vocatione efficaci A man may make a promise alone without any condition But a Covenant properly binds both parties and hath a condition annexed Abraham and Abimeleck promise one to another in their Covenant made betwixt them they mutually binde themselves Gen. 20. And so it is betwixt God and Abraham Gen. 17.27 I grant that the word Covenant is sometimes used concerning such promises as are without condition as in Gen. 9.9 Where the Lord speaking of his purpose and promise never to destroy the earth any more he calls that promise his Covenant though there be no condition there annexed But the Question is not how a word may be used upon some speciall occasion but what is the proper nature of a Covenant which doth require mutuall stipulation or condition on both parties This is but one place where the word Covenant is taken for a promise without a condition more such places I know not any in Scripture and besides there was speciall reason of calling it a Covenant namely to shew the unchangeablenesse of his purpose touching the mercy promised that it is as sure as if we had tyed him thereunto by Covenant upon some condition performed by us before hand But this is not properly a Covenant where there is not a mutuall obligation and binding of the parties one to another by condition Hereto agreeth that saying of Beza in 2 Tim. 1.12 Mutua est inquit depositi obligatio inter Deum Sanctos ipsius Though on Gods part this obligation is prorsus gratuita wholly free as hee there speaks though Gods binding of himselfe to us bee free yet ours is not so to God But concerning the freenesse of the Covenant
Wildernesse was changed in respect of the manner of Administration of it because it was not confirmed by the death of the Testator but this is confirmed by death and therefore herein neither matter nor forme can be changed any more in Joh. 17.24 We have Christ there making his last Will and Testament to be executed by his Father and what his Will is we have it expressed in his own words Father I will those whom thou hast given me may be where I am c. And who those be that hee meaneth by them that are given him is plainly expressed verse 20. Even those that believe in his name Christ doth not bequeath the Legacy of his Testament unto all in generall but to such as doe believe as for the rest he bequeathes nothing unto them Joh. 17.9 Object But there be same absolute promises of the Covenant which are without any condition at all on our part as the promises of the first gracâ— c. in which God promiseth to his Elect as yet uncalled that he will give them a new heart and take away the stony heart from them Ezek. 11. 36. Answ 1. We must consider the Covenant not only as consummate and made up with our selves in our own persons but as it was begun and first made with us and for us in Christ in which regard it is said to bee made with us before the world began Tit. 1.2 a promise of grace being made to Christ for us and to us in him Now if we thus consider the Covenant as made with us in Christ so the first grace it selfe is conditionall as well as the last Christ receives the promises of grace for us but he receives not the least of them but upon condition that he must lay down his life for them that he may performe them unto us as we see in Esay 55.5 Where God the Father makes a promise to Christ that he shall call a Nation or People to the knowledge of himselfe which is a promise of the first grace given us in our first conversion and calling but in respect of Christ this is not absolute but conditionall as appeares in verse 4. for he must be a witnesse unto the people to testifie unto them the will of the Father which he performed in his Propheticall and Priestly Office yea he must make his soule an offering for sinne Esay 53.10 and upon this condition he must have power to call a Nation to bring them home by effectuall calling unto God and thus in respect of Christ the very first Grace is conditionall though without condition on our part 2. Consider the Covenant in respect of the end of it which it leads unto which is life and salvation in which respect it is called a Covenant of life and peace Maâ—th 2.5 and if wee thus consider it it is conditionall in respect of our selves for these promises of life and peace are not made but upon condition of faith and obedience not to the unbelieving and profane Rom. 10.9.10 13. Rom. 8.13 Mat. 5.3 to 10. and thus whether we look to the first Grace as the beginning of the Covenant or to the last Grace as the end of it the one is conditionall in respect of Christ the other in respect of our selves there is a condition of both 3. The giving of the first Grace in our calling goes before our pesonall Covenant betwixt God and us by which we bind our selves unto him to take him for our God to depend upon him and to submit our selves unto his will first the Lord doth dispose us and fit us to a walking in Covenant with him by putting into us his own spirit as it is in Ezek. 36. and then he requires an actuall performance of Covenant on our part to walk according to the Grace received Look how it was in that Covenant made with Adam so it is in this Covenant of Grace in respect of the point in hand though otherwise there be wide differences betwixt them as we have seen before first God indues Adam with an habituall righteousnesse thereby enabling him for that obedience which he was to walk in and then having thus qualified him the Lord enters into a Covenant with him requiring of him to walk according to all that Law which was set before him and in that way of working righteousnesse to look for the life which was promised him so it is here in the Covenant of Grace first the Lord comes and takes away from us the heart of stone that evill heart of unbeliefe and gives us a spirit of faith and renewing Grace and then draweth the soule into a Covenant with him to walk with him in a way of faith depending upon him by faith and obeying him by faith so looking for the promise of eternall life Thus it was with Abraham first God gives unto Abraham a believing heart then he comes to him and tells him Abraham I am come to enter into a Covenant with thee and withall tells him what are the articles and conditions of the Covenant both on Gods part and on Abrahams on Gods part That he will be to Abraham and to his seed a God to blesse him and to be an alsufficient good unto him and on Abrahams part Requiring That he walk before him and be upright and keep his Covenant which was commanded him and so it is with all the Adult Children of Abraham first God gives us a spirit of Grace beginning to renew us then propounds to us the great things of his Covenant which he will bestow upon us and commands us to depend by faith upon him for the performance of them and if we thus consider of the giving of the first Grace this doth no whit crosse the condition of the Covenant but makes way for it enabling us to walk in Covenant with God that so he may bring upon us the good which he hath promised us Object But this putting of a condition to the Covenant of grace may seeme to confound it and to make it the same with the Covenant of works Answ It is not the having of a condition but the identity or samenesse of the condition which makes them the same Covenant all Covenants have a condition but all Covenants are not therefore one and the same but do differ according to the difference of the conditions which are made there being then one condition in the Covenant of works and another in the Covenant of grace they are therefore distinct Covenants though there be a condition in both Thus then we see there is a condition of the Covenant But to come to the second point before propounded why may some say doth the Lord require any condition of us and not bring us to life and glory without requiring any thing at our hand Answ 1. It is meet we should glorifie God and his grace towards us before he exalt us and bring us unto glory in this way it was that Christ himselfe went into glory according
to that Prayer of his in Iohn 17.4 I have glorified thee here on earth now therefore glorifie me with thy selfe with that glory which I had with thee c. so must we doe we must walke by the same way we must here glorifie that grace by which we look for glory and honour and eternall life 2. The Lord would hereby justifie the way of his grace and stop the mouthes of all such as ate ready to murmure against him herein shewing his righteousnesse in saving those that do beleeve the wicked are forward to complain against the Lord himselfe they had wont to say The wayes of the Lord are not equall Ezek. 18. and in Mat. 20.11 there are that murmure against him as if he dealt not equally with them they are complainers Iude 16. ready to challenge God righteousnesse that they themselves are not saved as well as others These mouthes must be stopped and when the Lord hath carried on his people in a way of grace through faith patience submission and obedience to his will others continuing still in their caâ—nall licentiousnesse this will stop the mouthes of all such complaâ—nours and murmurers It will shew forth the righteousnesse and equity of the Lords proceeding in judgement against them in condemning them and saving those that doe beleive 1 Thes 1.6 3. It s also for the greater consolation of the Saints that wee seeing the condition to be wrought in us and finding our selves to be guided by his Spirit and inabled in any gracious measure to keep the way of his Covenant which he hath appointed for us to walke in we might thereby have the more strong consolation assuring our selves of the fulfilling of his gracious promise towards us that his loving kindnesse shall be for ever and ever on them that fear him and keepe his covenant thinking upon his Commandements to do them Psal 103.17 18. And thus both in respect of glorifying of God the stopping of the mouthes of the wicked and for the comfort of the Saints it was meet there should be a condition annexed to the Covenant Before we proceed to the third point let us make a little use of that already delivered If there be a condition of the Covenant then hence it follows That for the tryall of our interest in the Salvation which the Covenant promiseth there can be no more direct evident and certain way taken then by examining our selves concerning the condition of the Covenant expressed in the conditionall promises The promise of life is made onely to beleevers who are described by other graces accompanying their faith and therefore termed sometimes such as love God sometimes merciful poor in heart upright and such other all these flowing from faith faith shewing it selfe by them Now then faith being the condition of the Covenant as we shall shew afterwards and being known by these other graces accompanying it here is the way for us to try our selves before God whether the promise of salvation doe belong unto us even by looking to the condition of Faith and such other graces as doe accompany it in them that doe beleive This is so sure away of tryall that the Apostle himself directs us thereunto 2 Cor. 13.15 Prove your selves whether yee be in the faith or no If we would know our selves to be such as are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be disallowed or rejected there is no better way to know it then by our faith And Iohn tells us that in this way we shall assure our hearts 1 Iohn 3.14 18 19. In Rom. 10. The Apostle doth propound the doubt of a weak beleever inquiring how he may know that he shall be saved and the Apostle himself answers his doubt telling him that it is not by ascending or descending hither or thither but by looking to his faith For if thou beleevest with thine heart in the Lord Iesus thou shalt be saved v. 9. This way of tryal sheweth the true use of those promises which we call conditional we do not make the graces expressed in them as the matter of our righteousnesse and yet neither do we cast them aside as if they were Legall promises and not Evangelicall but the use of them is thereby to try our selves by the graces expressed in them and this is the chiefest way of tryall which the Word doth direct us unto Yea I doubt not to affirme that if we will in ordinary course have any tryall of our estates by the Word we must have it in this way by the conditionall promises The absolute promises do not describe the persons to whom the blessings of the Covenant doe belong onely the conditionall promises do point out the persons to be saved as the absolute do shew the cause of our salvation if therefore we will try and in a way of tryall have any knowledge of our personall interest in the salvation promised we must either come to know it by the conditionall promises or not have it from the word at all c. Yet neither would I make rhe absolute promises uselesse as some have gone about to do with those that are conditionall I acknowledge they are of singular use First in that they shew unto us the onely cause of our salvation even free grace and no other Secondly they are a foundation for the faith of adherence or dependence to stay upon they yeeld a singular incouragement to a poor dejected soul that finds nothing in it self but sin and misery with hope to cast it selfe upon the free grace of God seeing he looks at nothing in us for which he should save us but onely to glorifie his own grace in us But still though in these regards there be great use of these absolute promises yet the tryall of our estates is not by them because they doe not note out the persons to whom the salvation is promised but this is done as was said by the conditionall There be two acts of faith one of adherence or dependance another of assurance There be also two kinds of promises absolute and conditionall marke now how these doe fit and answer one to the other the absolute promises to the faith of adherence the conditionall to the faith of assurance For example God comes and sayes For mine owne sake will I doe thus and thus unto you in an absolute promise here is a ground for the faith of adherence to cleave unto though I be most unworthy yet I will hang upon this promise because it is for his owne sake that the Lord will perform this mercy that he may be glorified There be also conditionall promises He that beleeveth shall be saved by meanes of which we having the experience and feeling of such grace in our selves we grow to an assurance that we are of those that he will shew that free grace upon And thus the absolute promises are laid before us as the foundation of our salvation which is wrought in the adhering to the promise and the conditionall as the
condition must be such as may stand with grace but if works had been the condition this could not have stood with grace Rom. 11.6 Gods maine end in this Covenant is the maniâ—estation of his grace towards his chosen that his grace may be glorified in them Ephes 1.6 2 Thes 1.10 that nothing might be left unto man to glory in but that he which glorieth might glory in the Lord 1 Cor. 1. ult c. 4. It is faith that the blessing might be sure to those to whom it is promised Rom. 4.16 Adam had a promise of life but being made upon condition of working he never got the blessing by that Covenant when Adam first entred into Covenant with God it was uncertaine whether he should live by it or no in regard that it was uncertaine whether he would fulfill the condition and thereupon it was that he had one Sacrament of death as well as another of life to assure him of death in case he sinned as well as to assure him of life in case he obeyed but now the promise of life being made to us upon condition of faith it is thereby made sure to those that doe believe Christ is a sure foundation for them to rest upon Esay 28.16 the promise also is sure and faithfull 2 Sam. 23.5 and faith is as an anchor sure and stedfast Heb. 6.19 and Christ being so sure a foundation the promise sure and faith taking such sure hold upon both these three together are as a threeâ—old cord not easily broken so that the blessing in the Covenant of grace now is not so uncertaine and doubtfull as in the Covenant of works but is sure to those that believe And hence it is that in this Covenant though we have two seales added unto it as well as in the Covenant of works yet there is no Sacrament or seale of death but they are both seales of life and salvation assuring us that if we believe in the name of the Lord Jesus we shall surely have everlasting life 5. Faith is sufficient to make us partakers of all the blessings of the Covenant Look back unto all those blessings before named and you shall see how faith doth possesse us of them all God promiseth to be a God unto us Jer. 31. but how comes he to be our God It is by faith Rom. 3.29 30. He promiseth forgivenesse of sinnes and to remember our iniquities no more and it is faith which maketh us partakers of this blessing also Acts 10.43 Rom. 3.24 25. By faith wee are made partakers of the Spirit of holinesse Gal. 3.14 faith purifies the heart Acts 15.9 26.18 By faith we are kept in the estate of grace unto salvation 1 Pet. 1.5 Rom. 11.20 we stand by faith 2 Cor. 1.24 By faith we are made heires and owners of all the good things of this life We are sonnes by faith Gal. 3.21 and being sonnes we are also heires Rom. 8.17 even heires of the world as Abraham was Rom. 4.13 and if by faich we be partakers of Christ then are we with him interested in all other things also Rom. 8.32 yea all things are ours whether things present or things to come all are ours we being Christs 1 Cor. 3. Lasty by faith we obtaine that great and last blessing of the Covenant even the blessing of eternall life Joh. 3.16 36. So that faith alone makes us possessors of all the blessings of the Covenant and therefore there needs no other condition but faith alone Object But may some say if faith alone be the condition of the Covenant and doe make us partakers of life and forgivenesse of sinne then what need is there of any obedience or works of holinesse faith alone is sufficient in stead of all Answ This was the old plea of loose Libertines in the Apostles times I have faith saith one and though I have no works yet my faith will save me But understand O thou vaine man saith the Apostle James chap. 3. that if thy faith be without works such faith is vaine but like a dead carkasse without soule or spirit it is dead in it selfe and leaves the soule in death wanting life in it selfe and yeelding no living fruit it cannot bring life unto the soule A good tree saith Christ is known by its fruit and so a right and sound faith Let a man believe in truth he cannot but love and if he love he cannot but seek to please God in well doing faith is as a tree of life which abounds with good fruit as therefore when a man desires to have good fruit in his orchard he doth not set the fruits themselves in it but plants the trees which use to beare the fruit as knowing that if the trees be good and kindly the trees will yeeld the fruit so God delighteth to see the fruits of righteousnesse in the lives of his Saints and for this end plants in their hearts the tree of faith as knowing where this tree is planted and takes root the fruit will and cannot but follow faith and holinesse can no more be separated then light can be separated from the Sunne such as say they have faith and hope to partake in the blessing of the Covenant and yet live loosely carnally unconscionably they doe but deceive themselves they may be in Covenant with hell and death but have no part of the Covenant of life and peace Quest 2. But whereas in speaking of faith wee speak sometimes of the habit sometimes of the act of it It may be demanded which of these is the condition of the Covenant whether is it the habit or the act of faith which is required of us Answ It is the latter that is the act faith acting and working towards the promise and from the promise and causing us to live by faith in the promise according to that in Gal. 2.20 the life which I now live I live by the faith of the Sonne of God the habit is freely given us and wrought in us by the Lord himselfe to inable us to act by it and to live the life of faith and then we having received the gift the habit then I say the Lord requires of us that we should put forth acts of faith both by waiting upon him to receive from him all the good which he hath promised and by walking in all obedience of faith in an humble submission to his will this work of faith the Apostle shews fully to have been in those Saints in Heb. 11. both in expecting the promise with patient suffering under the hope of it and in obedient submission to any Commandement of God and these acts of faith are implyed in that expression of walking by faith 2 Cor. 5. and the work of faith 1 Thes 1.3 and in that faith is said to work by love Gal. 5. all tending to shew that it is the act and work of of faith which is required on our part Reas 1. It is the act of faith which receives the promise
and Christ in the promise Joh. 1.12 Heb. 11.13 A man may have an hand and yet not have the gift which is offered him unlesse hee put forth his hand to receive it faith is the hand of the soule and the putting of it forth is the act by which wee receive Christ offered 2. Look as it was with Adam in that Covenant made with him he had an habituall righteousnesse within him but that was not the condition of the Covenant betwixt God and him but the acting of that inward habit in acts of obedience was the condition of the Covenant so here in the Covenant of grace first God puts into us the habit of faith and then requires of us act of faith to lay hold of the promise and to receive the grace which iâ— offered in the Covenant 3. It is not an habit of faith but a life of faith which is required of the Saints that are in Covenant with God it is the habit which enables and fits us to live by faith but the life of faith consists in the acts of faith put forth according to the severall occasions we meet withall Gal. 2.20 2 Cor. 5.8 Heb. 11. 4. There must needs be a difference betwixt that which God promiseth as a part of the Covenant on his part and that which he requires of us on our part now the habit is that which God promiseth to us when he saith I will give you a new heart c. and this he worketh in us in our effectuall calling and then the acting of that faith received is that which is required on our part Quest But what is that act or acts of faith by which we perform the condition of the Covenant Answ 1. First there is an act of faith by which we doe as it were first close with the Covenant revealed and offered unto us 2. There is also another act of it by which we are carried on to an answerable walking before God according to the Covenant made with him 1. For the former before we give a direct answer we must lay down these two grounds First That in the making up of the Covenant betwixt God and us God is first with us he is the first mover he begins with us before we begin with him we should never seek to be in Covenant with him if he did not allure us and draw us unto him Thus in Ezek. 20.37 I will bring them saith the Lord into the bond of the Covenant It is the Lord which brings them they doe not first offer themselves And first God prepares his own way for entering into Covenant with us and then he finisheth the work and in this preparation he doth these three things 1. He breaks us off from our Covenant with Hell and Death makes us sensible of our undone estate makes us see that we are without God without Christ without hope Ephes 2. that we are not under mercy that wee are not of his people 1 Pet. 2. 2. He opens unto us his minde and will shewing himselfe willing to receive us to grace and to enter into a new Covenant with us yet againe to take us to be his people and hee to be our God he goes into the streets and open places as it is in Prov. 1.20 21. and there makes publike proclamation Ho ho every one that will Come yee unto me and I will make an everlasting Covenant with you Esay 55.3 Esay 65.1 yea more he comes and beseeches us to be reconciled unto him 2 Cor. 5.20 and speaks to us as pittying us Jer. 3.12 and lamenting over us Ezek. 33.11 thereby to perswade us to come into a Covenant with him 3. By the hearing of these promises and offers of grace the Lord usually scattereth some little seeds of faith in the hearts of those that he will bring unto himselfe which seed being sown doth sometimes quickly put forth and acts towards the Covenant propounded and layes hold of it as we see in Lydia the Jaylor Zacheus and such others but sometimes and that most usually before that faith hath done any great thing in seeking after God to make a Covenant with him the Lord doth againe withdraw himselfe and goes away as Hoseah 5. end hiding himselfe as if he would regard us and look after us no more so that now if we will get into Covenant with him we must seek after him as he before sought after us and must sue unto him for grace to take us into Covenant with himselfe and herein faith begins to shew it selfe beginning to work and move towards the Covenant which the Lord offereth to make with us For though the Lord hath withdrawn himselfe yet he hath left such a touch of his Spirit upon the heart as makes the soule affectionate towards him so as now it cannot rest but feeling its own wo being without God and without Covenant and having heard of the Lords willingnesse to enter into a Covenant with us it now begins to seek after the Lord to be in Covenant wirh him This is the first ground that God is first he begins with us Secondly The second is that whatsoever faith doth in seeking to enter into Covenant with God it doth it alwayes in that way and according to that order in which the Lord hath gone before us in the offer of his Covenant unto us faith doth alwaies follow the Word and doth nothing but as it hath a word of Faith to guide its way it goes step by step as it hath the light of the word directing and going before faith doth not prescribe unto God it will not presume to appoint the conditions of the Covenant onely it answers and applyes it selfe to Gods offer taking conditions of peace but giving none It doth not seek to wind about the promise of grace to our own minde and will It doth not say I will have it thus thus it shall be or else I will admit of no conditions of peace but the soul now finding that the everlasting estate of it for weal or woe life or death stands at the meer good pleasure and mercy of God and knowing that either it must submit to that way of the Covenant and to those conditions which the Lord is pleased to set down or it must perish for ever it gladly comes in humbly accepting the offer of grace in the same way as it is tendred and offered unto us of God Here then that we may see how faith closeth with the Covenant propounded we must see first how God offers himselfe in his Covenant unto us Now in that main promise of the Covenant which is indeed the sum of all I will be thy God God offers himself unto us two wayes as hath been before shewed in the opening of that promise First he offers himselfe unto us as a God of mercy to pardon us as a God of blessing to blesse us with all sufficient blessings 2. As a God over us and above us to order us and to rule us
acceptance with him so it is no lesse vigilant and watchfull in observing and taking notice what answer comes from the Lord how he answers the desires we have presented before him As the prisoner at the barre not only cries for mercy but marks every word which falls from the Judges mouth if any thing may give him hope and as Benhadads servants lay at catch with the King of Israel to see if they could take occasion by any thing which fell from him to plead for the life of Benhadad so doth the poore soule that is now pleading for life and grace it watcheth narrowly to see if any thing may come from God any intimation of favour any word of comfort that may tend to peace thence it is that the Saints have so often called upon God for answer of their prayers they thought it not enough to pray but they would see how the Lord answered them Psal 102.1 2. Thus Psal 51.8 O let me heare joy and gladnesse c. David did not only pray for mercy but desires to heare from heaven a word spoken to his conscience by which he might know he was accepted though David was not in the beginning of that work we now speak of yet the case is alike he was now in his own sence as if he had been to begin anew and thus in Psal 85.8 I will heare what the Lord will say for he will speak peace unto his people c. 7. As faith doth thus wait for an answer from God so likewise according as the Lord doth either answer or not answer so doth faith demeane it selfe First Sometimes he answers not to our sence I mean and discerning as we see in Davids case he felt himselfe as one forsaken and prayed unto God but found no audience Psal 22. What doth faith in this case it followes God still and cryes after him with more strength and earnestness as resolving never to give over till the Lord either save or destroy if the Lord will destroy yet the soule chuseth to die at Gods foot as Joab did at the hornes of the Altar when he was bidden to come forth from thence to take his death in another place Nay saith Ioab but I will die here Here the humbled soule doth as that woman did in Mat. 15. shee sues to Christ but Christ seemes to have no regard of her gives her not one word but shee seeks still still she cryes after him and though still repulsed yet shee comes a third time and cryes Lord help me and though still the Lord gives her another repulse yet still she hangs upon him and follows him for mercy and would never give over till she he had gotten even what shee desired Even as Christ in his agony when he saw deliverance came not he prayed more earnestly Luk. 22.44 so doth the poore sinner in the time of his agony when he is striving as for life and death if help come not at first call he prays againe and that more earnestly faith will be urgent with God with an humble importunity and the more slack the Lord seemes to be in answering the more instant is faith in plying God with prayers It will be wrastling with God as Iacob did with the Angel it will not rest without a blessing it will take no denyall but will crave still as hee did blesse me even me also send me not away without a blessing it resolves to wait and look up untill the Lord shew mercy Psal 123.2 Lament 3.49 50. Secondly Sometimes againe the Lord doth answer but yet he speaks but as out of the dark cloud giving somâ— little ease but not speaking full peace much like as he spake to the woman Ioh. 8.11 Goe thy way and sinne no more saith Christ he doth not say goe in peace thy sinne is forgiven thee that had been a word of full comfort but goe thy way and sinne no more a middle kind of expression neither assuring her that her sinne was pardoned nor yet putting her out of hope but it might be forgiven And hereby faith gets a little strength and looks after the Lord with more hope and begins to plead with God as Moses did Lord thou hast begun to shew grace unto thy servant goe on Lord to manifest in me all thy goodnesse here faith takes a little hold on the Covenant though with a feeble hand as yet shaking and trembling for want of strength and yet now it begins to follow the Lord with more encouragement as finding that its former seeking hath not been wholly in vaine Thirdly Sometimes againe the Lord speaks more fully and satisfactorily to the soules of his people applying some promise of Grace to the conscience by his own spirit letting the soule feele and taste the comfort of such a promise more effectually then ever it could before it hath often heard and thought on such a promise but could never feele any peace in it because it could never apply it to its own particular but now being applyed by the help of the Spirit it finds and feeles peace Here then the Lord doth not any longer hold the soule in suspence and doubting by propounding unto it such promises of hope as I may so call them It may be yee shall bee hid in the day of wrath Zeph. 2.3 but he speaks full peace as Esay 41.10 Feare not for I am thy God I will subdue your iniquities and cast all your sinnes behind my back and I will remember them against you no more I have received a reconciliation Iob 33. Goe in peace Here â—aith waxeth bold and with a glad heart entertaineth the promise thus brought home unto it the Apostle expresseth this with a word very significant calling it an embracing of the promise Heb. 11.13 embracing implyes an affectionate receiving with both armes opened to shew an heart enlarged to those that come unto us and now the soule having thus embraced the promise and the Lord Iesus Christ in the promise and having him like Simeon in our armes it layes him in the bosome and having before gone forth to meet him hee being now come it brings him into the chamber of the heart there to rest and abide for ever now the soule possesseth him as her own rests in him and is satisfied with him layes it selfe down in a holy rest after all its former troubles praysing God for his mercy as Simeon did when he had Christ in his armes and committing it selfe for ever to that mercy and goodnesse which hath been thus revealed unto it And thus the poor soul which hath been at emnity with God comes by little and little to touch the top of the golden Scepter and to enter into a Covenant of peace with the high God now the hand is given to the Lord as Hezekiah spake 2 Chron. 30. As God reacheth out to us the hand of Grace and of saving help so doe wee give unto him the hand of faith yeilding up our selves unto him committing our selves
22. By these and such other promises faith encourageth us to return unto our God taking words unto our selves and pleading the Covenant of his grace towards us intreating him to receive us graciously Hoseah 14. This work of faith brought Peter back to Christ after his shamefull denyall of him it made him to lament his sinne and to look up unto him for grace and forgivenesse whereas Judas wanting this faith lies down in desperate sorrow never able to rise up nor recover himselfe any more And thus we see how faith doth act both in bringing us into Covenant with God and helps us also to walk in Covenant with him And thus we have shewed first That faith is the condition of the Covenant secondly Why faith is appointed to be the condition rather then works thirdly It is the act not the habit which is the condition on our parts fourthly What those acts of faith be by which it brings us into Covenant and inables us to walk in it Quest But here a further question is made by some what manner of condition faith is It 's granted will some say that faith is a condition but it is a condition only consequent to our Iustification and so to our being in Covenant with God but it s no antecedent condition wee are as they conceive in a state of Grace and salvation before faith and then faith comes and believes that Iustification and salvation which was before given Answ This is some of that new light which the old age of the Church hath brought forth which what it tends unto I know not unlesse it be to this that a man should not look at any habituall grace in himselfe whether sanctification or faith or any other in as much as these availe nothing according to them to a mans Iustification seeing wee are Iustified before faith They would have a man to see nothing in himselfe because as they think the Grace which is seene is temporall the Grace which is not seen is eternall though a man knows that he hath faith yet say they he is not thereby justified nor brought into the estate of grace but is justified before faith therefore never look at this or that in your selves all these are nothing to your Iustification or salvation This as I think is the end of this opinion In opposition whereunto I lay down this conclusion according to the Scripture That we are not actually justified nor in a state of grace and salvation before faith before we believe This I hope to prove by evidence of the word only before I come to the proof of it to prevent mistake observe how I speak of actuall Iustification whereas our Iustification may be considered either First as purposed and determnied in the minde and will of God Or secondly as impetrated and obtained for us by the obedience of Christ Or thirdly as actually applyed unto us so as we may be truely said to be actually just in the sight of God in the two former respects it is not denyed God purposed to justifie us before the world was and therefore much more before our faith And that atonement and obedience which Christ hath performed for us is also before our faith and before we were born But the question is whether this Righteousnesse wrought for us by Christ bee actually applyed to a sinner before hee believe whether one as yet not believing bee actually acquitted of his sinne and accounted just and righteous before God And this is that which I am now to prove against the Patrons of the former opinion sc that we are not actually justified before faith It s not a condition only consequent but antecedent to our actuall justification and being in state of grace before God Reas 1. To make our justification goe before faith is to place our justification before our vocation and calling and so inverts the order observed by the Apostle Rom. 8.30 who placeth our calling before our justification and if our calling be before our justification then is our faith also before it because we are not called effectually of which kinde of calling we now speak as the Apostle doth untill we believe faith therefore being comprehended in our calling and calling being before justification faith also of necessity must goe before our justification Reas 2. Consider the words of the Apostle in Rom. 3.22 where he saith That the righteousnesse of God is by the faith of Jesus Christ unto all and upon all that believe In which words are three things first What is that righteousnsse by which we are justified namely not our own righteousnesse but the righteousnesse of Christ here called the righteousnesse of God secondly The persons upon whom this righteousnesse comes that they may be justified by it and that is upon those that doe believe thirdly The meanes by which it comes to be upon them and that is by faith the righteousnesse of God is by faith on them that doe believe justification is here limited to them that doe believe not extended to them that believe not and least any should evade by saying that they are called believers in regard of Gods prescience and foreknowledge not in respect of any present habit of faith actually dwelling in them in which sence some are called sheep Joh. 10.16 therefore to prevent this evasion the Apostle addes the meanes by which they come to have this righteousnesse of God upon them which is by faith though it had been enough to have said that it was upon them that believe yet to put this matter out of doubt he addes those words that it is by faith And if it bee by faith then not before faith but if it is by faith as the Apostle affirmes therefore not before faith If faith were a condition consequent to our justification not antecedent it could not bee said to be by faith In Psal 50.15 The Lord puts a double condition concerning our deliverance out of trouble one antecedent call upon me another consequent and thou shalt glorifie me in the midst of which two stands the deliverance promised so as the order is first we must call secondly then God delivers and then thirdly we must glorifie him now if our faith were a condition only consequent to our justification then it stands in no other place in respect of justification then doth our glorifying of God which followes our deliverance out of trouble and it so then we may as well be said to be delivered by our glorifying of God which follows our deliverance as to bee justified by faith which followes our justification Reas 3. From Num. 21.7 8 9. compared with Ioh. 3.14 15. I reason thus faith hath the same place and use in our justification as the Israelites looking had in their healing when they were stung with the fiery Serpents but they were not first healed and then to look and see what it was that had healed them but they were first to look upon the Brazen Serpent and then by
looking were healed so it is here with us Christ is lift up on high for us to look unto this looking is by faith Ioh. 3.14 15. and by this looking we are healed and saved Isai 45.22 Reas 4. Look what place works had for our justification to life in the Covenant of works the same place hath faith in the Covenant of grace but works were to goe before our justification in the Covenant of works and therefore so must faith in the Covenant of grace Though Adam was by nature just by an habituall justice yet he was not thereby actually justified unto life but besides his native or habituall righteousnesse he must also performe an actuall righteousnesse and without this he was not to be justified unto life and if he was not to be justified without or before works then are not we justified without or before faith because faith is to us in stead of works and hath the same place now in the Covenant of grace as works had then in the Covenant of works Reas 5. To make faith a condition consequent to our justification is to place faith in the same ranke with works as works are considered in the Covenant of grace for even works also have a place in the Covenant of grace though they are not a condition antecedent yet are they a condition consequent to our justification so as every justified person must walk in good works Tit. 3.7.8 And therefore if faith be placed after justification then it stands but in the same rank with works having no propriety or pre-eminence above works in respect of our justification For though it shall be granted that faith goes before works as the cause beâ—ore the effect faith producing works as the tree doth the fruit yet they are both alike in respect of justification they are one before another when they are compared betwixt themselves but compare them both with justification and then according to this opinion they goe both together no more is ascribed to faith in our justification then to works if faith follow our justification Reas 6. We are not actually justified till Christ be actually ours Christ being our righteousnesse before God but Christ is not actually ours till he be received by us nor is he received but only by faith Ioh. 1.12 Christ must be received by us or wee have no benefit by him unto salvation Christ is righteousnesse for us before our faith but he is not righteousnesse unto us till he bee received of us by faith our garments are prepared for us before we be cloathed with them but that they may actually cloath and cover us we must take them by the hand and put them on so must we receive Christ Ioh. 1.12 which is done by faith Gal. 3. though he be fit to justifie us before faith yet he doth not actually justifie us or cover our sinfull nakednesse till by the hand of faith we take him and put him on Reas 7. That righteousnesse which is by imputation cannot be before that which is imputed to us as our righteousnesse but the righteousnesse which the Covenant of grace sets forth is a righteousnesse by imputation and it is faith which is imputed for righteousnesse Rom. 4.3 Gaâ— 3.6 and therefore our righteousnesse cannot be before our faith Reas 8. If we were justified before faith then the witnesse of the Spirit of bondage witnessing our bondage under sin and death could not be true for till faith come he testifies unto us that wee are under wrath unjust sinners and this witnesse of the Spirit is true and therefore till wee believe wee are not justified Reas 9. Lastly to omit other reasons which might be produced if justification were before faith we might then ask as the Apostle doth in Rom. 3.1 What is the preferment of faith what profit hath the believer above the unbeliever they are both alike in respect of justification before God when a man comes to believe hee is not a pin the better then he was before he believed but was justified before as well as after and thus faith which is called precious faith is made vile and of little worth seeing a man may be justified without it as well as with it And thus much concerning the third thing propounded about the condition of the Covenant namely what the condition of it is sc Faith 4. The fourth point follows which is whether the putting of a condition doth or can stand with the free grace of the Covenant yea or no for it may seeme that if there be any condition required on our part then the grace of the Covenant is not free and if not free then it s no grace at all and how then is it called a Covenant of grace Ans The putting of a condition doth not hinder or lesson the free grace of the Covenant so long as the condition is Evangelicall and not Legall Some have beene of minde that the promises which we call conditionall are not free promises or promises of free grace and therefore they make an opposition betwixt the promises which are called absolute and the conditionall as if only the absolute promises were free promises excluding the conditionall but the condition annexed being a condition of the Gospel not of the Law doth no more derogate from the freenesse of grace then a Princes offering a royall reward to a Subject upon condition that he doe thankfully accept of it and acknowledge his Princely bounty towards him doth any whit derogate from the freenesse of the gift no more doth the condition of faith by which we receive the grace given unto us of God derogate from the freenesse of his grace towards us a legall condition doth indeed exclude free grace but an Evangelicall condition doth not When the Lord saith Believe and thou shalt bee saved Act. 16.31 and saith also by grace yee are saved Eph. 2.8 There is the like free grace in both Believe and be saved though conditionall is as free grace as if said Thou shalt be saved by grace freely loving thee and pardoning thy sinne That these conditionall promises are of free grace as well as the absolute I prove because First They all flow from the same purpose of grace towards us all Gods purposes towards his Elect are purposes of grace 2 Tim. 1.9 and so are all his promises also Tit. 1.2 for these flow from that eternall purpose of his The promise is but the manifestation of his purpose towards the Elect whether the promise be absolute or conditionall all is one That which was first hid within God himselfe as only purposed by him is afterwards made manifest by his promise And look in what series and order God did purpose to communicate the blessings of grace to his Elect so as one shall succeed and follow the other the same doth he make known in his promise and so doth also execute and fulfill first calling then justifying then glorifying c. Rom. 8.28 29 30. hee doth not save
till he call and justifie but first he calls to faith and justifies and then glorifieth him that believeth And here though the giving of life to him that believeth be conditionall and followes the giving of faith yet is the giving of life as free grace as the giving of faith both one and other springing from the same fountaine even from the purpose of his grace by which he purposed first to call unto faith and then by faith to bring unto life and salvation so that the adding of a condition doth not abrograte the freenesse of grace promised but only shews in what order and way we must expect the blessing one blessing of the Covenant of life going before another following the former being conditions to the latter faith a condition of salvation but both faith and salvation springing from the same purpose of Grace Secondly These conditionall promises are promises of the Gopel and therefore also promises of free grace either these promises are promises of free grace or else the Gospel is not a Doctrine of free grace It is the Gospel only and not the Law which saith Believe and be saved The Law never made promise of salvation upon such a condition If then these conditionall promises bee promises of the Gospel then they are promises of free Grace or else the Gospel is not a Doctrine of free Grace Object But some stick not to affirme that in such sayings or promises as these Believe and thou shalt bee saved the commandâ—ment requiring Faith is legall Faith being as they say commanded in the Law Though they will acknowledge that the promise of giving faith is a promise of the Gospel not of the Law yet the Commandements which commands us to believe is a Commandement of the Law not of the Gospel as they teach Answ It is confessed that there is a Faith commanded in the Law as hath been shewed before but now when we speak of faith in Christ unto justification and salvation the Commandement enjoyning this faith is no Commandement of the Law but of the Gospel which I prove by these ensuing Arguments 1. The Apostle in Gal. â— 12 is expresse for this which I say when he saith the Law is not of faith that is the Law is not a Doctrine or Commandement teaching or commanding faith which to be the meaning is evident by the opposition which the Apostle makes presently shewing what it is which the Law commandeth Namely this the man that doth these things shall live in them vers 12. and so before in vers 10. Cursed is every man which continueth not to doe c. That which the Law requires is expressed under the word doing not believing And let us marke the manner of the Apostles arguing In the 11th vers besides other Arguments before laid downe the Apostle proves by testimony of Scripture the point hee had in hand sc That a man is justified by faith and therefore not by works of the Law 2. Now whereas some Galathian that mixed faith and the works of the Law together in point of justification might object and say that a man might be justified by faith and yet bee justified by the Law also because the Law commands faith and therefore justification by faith and justification by the Law commanding faith may stand together Hereto the Apostle answers by denying that which is supposed Namely that the Law commands faith affirming the plaine contrary the Law is not of faith It s not a Doctrine teaching or commanding faith Hereto also agrees these words of the Apostle in Rom. 3.27 Where the Apostle distinguisheth between the Law of works and the Law of faith by the Law of works understanding the morall Law by the Law of faith understanding the Gospel the morall Law is called the Law of works because it commands works the Gospel is called the Law of faith because it commands faith Here are two distinct Lawes having two distinct commandements as two distinct conditions of the two Covenants each of these severall commandements must be referred to their own Law commanding them not works to the Law of faith nor faith to the Law of works but works to the Law of works and faith to Law of faith that is the Gospel Object But by this meanes if we make the Gospel a law to command we shall perhaps seeme to joyn hands with the Papists making Christ another Moses another Law-giver to give us a new Law as they use to speak Answ That Popish dung of making Christ a Law-giver in that sence as they meane sc to give us a Law of greater perfection then Moses Law was thereby to justifie our selves by a more perfect righteousnesse c. we detest and abhorre and yet neither must we deny Christ to be a Law-giver unlesse we will both deny plaine Scripture which gives him that title Isai 33.22 Iames 4.12 and deprive him of his Kingly Office making him no King though therefore Christ be not a Law-giver to give a Law of works to justifie our selves by it yet he is a Law-giver to give us a law of Faith commanding us to believe and giving us also a law of obedience and subjection in doing whereof we must testifie our love and thankfulnesse unto God Thus then the Gospel being a law of faith distinguished against the law of works the commandement to believe cannot belong to the law of works but to the Gospel which is the law of Grace And hereto agrees that also Rom. 1.1 with verse 5. where Paul speaking of his Apostleship and being put apart to preach not the law but the Gospel of God he shews the end of his preaching was that obedience might be given unto the faith that is that the Doctrine of Faith being made known and the commandement of Faith published men might be brought to submit to that Doctrine of Faith revealed It is the Gospel then which calls for this obedience of Faith as the Apostles own words import 2. Out of the same place in Rom. 3.27 compared with Rom. 4.1 2. I argue thus That which doth exclude glorying or boasting cannot be commanded in that Law which doth not exclude boasting But faith doth exclude boasting Rom. 3.27 The Law of works doth not exclude boasting Rom. 4.1 2. and therefore faith cannot be commanded in that Law 3. Faith stands in reference and relation unto Christ looking to him and resting upon him for salvation therefore called the faith of Christ and faith in his name c. Christ is the proper object of Faith as it justifies and saves whence it followes that if the law doe command faith it must of necessity set forth Christ also as the object or foundation on which it is to rest The act cannot bee without the object nor Faith without Christ might be though there were no Faith in men to believe on him But Faith cannot be but it must have Christ to rest on There is no believing to salvation without Christ nor can the law therefore
makes us to flie from God and to stand afarre off Exod. 20. The Gospel only draws us and brings us unto God This commandement therefore Come unto me that is believe in me being so alluring and drawing as it is must needs be a commandement not of the law but of the Gospel 8. If the law do command faith in Christ then it commands things contrary as namely to look for life by our own personall working and to look for life not by our own working but by anothers That law which binds us to personall fulfilling of it doth not also send us to another to have it fulfilled in him but the law commands us personall obedience to fulfill the commandements in our own persons It urgeth us thus Thou shalt love Thou shalt not lust Thou thy selfe must fulfill all these things and no other for thee but faith looks for these things to be done for us by another and therefore cannot be commanded in the Law By the law the righteousnesse of the righteous shall be upon himself and the man that doth these things shall live in them but by faith the righteousnesse of Christ is upon others even upon those that doe believe faith therefore is not commanded in the Law 9. That which confounds the two Covenants is not to bee admitted but that the commandement commanding faith is a commandement of the law doth confound the two Covenants Law and Gospel and therefore is not to be admitted as true If the commandement commanding faith be a commandement of the law this must needs make a confusion betwixt Law and Gospel so as these two sayâ—ngs Doe and live and Believe and live shall be in effect all one both of them legall one as well as the other which to affirm is to confound things as different as heaven and earth Now that by this opinion this confusion must of necessâ—ty follow I shew thus When a promise is annexed to a commandement the commandement and promise are ever of the same kind either both Legall or both Evangelicall The nature and kind of the promise doth depend upon and follow the nature and kind of the commandement which goes before it The quality of the commandement doth qualifie and distinguish the promise annexed to make it either Legall or Evangelicall For when the Lord saith doe this and live and when he saith believe in Christ and live the life promised is for substance one and the same in both promises yet these promises do differ because the commandement which goes before as the condition of the promise is different in the one and in the other Doing being a Legall commandement Believing being Evangelicall the ground therefore of difference in the promises is from the diffâ—rence of the commandâ—ment which is the condition of the promise so that when it s said Doe this and live Here the promise of life is legall because the commandement of doing is legall on the other side when it s said Believe and live here the promise of life is Evangelicall because the commandement of believing is Evangelicall But if we make the commandement of believing to be legall then the promise of life upon condition of believing must be legall also and then there is no difference left betwixt these two do and live and believe and live which confounds Law and Gospel heaven and earth and makes the two Covenants all one Papists turn the Covenant of grace into a Covenant of works This doth the contrary turning the Covenant of works into a Covenant of grace Chemnitius speaking of the point of justification brings in Andradius his conceit which is this That utraque justitia Legis Fidei c. both righteousnesses both the righteousnesse of the Law and the righteousnesse of Faith doth consist in observatione Legis in the observation of the Law only with this difference that when the Law is fulfilled by the unregenerate then it is justitia Legis the righteousnesse of the Law when by the regenerate then it is justitia Fidei the righteousnesse of Faith Like hereto is this Doctrine that the commandement of faith is a commandement of the Law for then both Covenants both Law and Gospel must stand in observatione fidei in the duty of believing only perhaps the maintainers of this opinion will make a difference thus That that faith which is wrought by the commandement is the faith of the law or Covenant of works and that faith which is wrought by the promise is the faith of the Covenant of grace But as he notwithstanding his distinction of men regenerate and unregenerate doth in effect confound both Covenants changing the Covenant of grace into a Covenant of works So doe these notwithstanding their distinction of commandement and promise they confound both Covenants changing the Covenant of works which stands in doing into a Covenant of grace which stands in believing and so by this Doctrine one of the principall differences betwixt the two Covenants is taken away the one requiring works the other faith the one doing the other believing 10. This is confirmed further by that which is spoken of our Saviour Christ in Mark 1.14 15. where it is said of him that he came preaching the Gospel not the Law but the Gospel and saying Repent and believe the Gospel here the commandement to believe is directly called a preaching of the Gospel and therefore it is a commandement of the Gospel and not of the Law Other Reasons might be added as namely if faith be commanded in the law then a man may be saved by a work of the Law and cannot be saved without it Secondly That this opinion makes the righteousnesse of the law and the righteousnesse of faith to be all one if faith be a duty of the law c. Thirdly What the law commands it commands it as a work but faith is not requird as a work being everywhere in the Gospel opposed to working But these I passe by the other may suffice Thus farre then we are come that the putting of faith as a condition of life in the Covenant of grace doth no whit derogate from the freenesse of grace First Because the gift of faith flows from the same purpose of grace towards us as life it selfe doth Secondly Because faith is an Evangelicall grace of the Gospel not of the Law Thirdly I adde this also that it derogates nothing from grace because faith receives all the blessings of salvation promised only from the hand of grace alone we acknowledge no such condition as by which we might receive life from the hand of justice as putting a price into our hand to be a meritorious cause of life such a condition could not indeed stand with grace but the condition we put is both received by grace is by grace wrought in us and doth also receive all from grace and therefore doth nothing derogate from the grace of the Covenant The Apostle cleares this in that one short speech of his in
Eph. 2.8 9. ye are saved by grace through faith There is first the maine blessing of the Covenant yee are saved There is secondly the fountaine or cause of it by grace yee are saved by grace Then thirdly there is the condition through faith And if any should now ask how it could be by grace and yet depend upon the condition of faith the Apostle goes on and shews how that may be namely 1. Because faith is not of our selves but it is the gift of God and 2. Because faith doth not come to God boastingly to claime life by the works of righteousnesse which we have done but comes to him with an empty hand to receive what grace and mercy is willing to give such a condition as this doth no more derogate from the freenesse of grace then doth the beggers receiving of the almes given him derogate from the kindnesse of him that gave it 4. The grace of the Covenant is free notwithstanding the condition because we doe not put any condition as antecedent to the Covenant on Gods part whereby to induce and move the Lord to enter into Covenant with us as if there were any thing supposed in us which might invite and draw him to take us into Covenant with himselfe only we suppose a condition antecedent to the promise of life which condition we are to observe and walk in and in the observation thereof to expect the blessing of life which the Covenant promiseth If God had not purposed to have dealt with us after his rich grace he might have said to us when he saw us polluted in our bloud I will no more have mercy as it is in Hoseah 1.6 9. ye shall no more be my people neither will I be yours But yet he is pleased to over-look all our sinfull pollutions and to sprinkle clean water upon us and then to take us by the hand and to enter into Covenant with us here is grace free notwithstanding the condition of faith to which the promise is made In a word The Lord out of his free grace purposing life and salvation to his chosen then to make way for the accomplishment of his purpose in bringing us to life first he works in us renewing grace and puts within us a spirit of faith and so leads us on in the way of faith to the obtaining of that great blessing the salvation promised the one of these being antecedent and as a condition to the other 5. It s a good consideration which Doctor Ames hath in Coron Arâ—ic 5. cap. 3. That eadem res absolutè promittitur quia certò efficietur cum conditione quia non alià s efficietur nisi per media in illis mediis hominis ipsius exigitur cura thus forgivenesse of sinne is absolutely promised Esay 43. For mine own sake will I put away thy transgressions and yet it is promised also with condition 1 Joh. 1. If wee confesse our sins he is faithfull and just to forgive us our sinnes These promises are both of them promises of free grace the annexing therefore of a condition doth not impaire the free grace of the Covenant Vses And first from this that faith is the condition of the Covenant from whence first we may conceive how it is that even in the Covenant of grace life is promised unto good works and to well-doing as it is in Iohn 5.29 Luke 14.14 Gal. 6.9 1 Tim. 6.18 19. Hebr. 6. by all which it might seeme that works have the same place in the Covenant of grace as in the Covenant of works even to be proper causes of salvation but where we finde the promise of life made unto good works we must not look at them as works of the Law but as works and fruits of faith wrought by a beleever wrought forth by the power and by the life of faith which being a living grace cannot be idle and fruitlesse but will be working and fruitfull in well doing These kind of promises which promise life unto works are if I may so call them not casuall but declarative making manifest who be those true beleivers to whom the life promised in the Covenant doth belong In these promises workes are not set as the causes of our salvation but as evidences and signes of those that do beleeve unto life distinguishing betwixt beleevers and unbeleevers between those that are sincerely faithfull and seeming professors which professe and say they beleive but indeed their faith is but a dead faith and therefore vaine the promise is made to works not as the cause of our salvation but to note out the nature and quality of that faith which is the condition of life seeing faith is a grace more inward and that act of it by which it saveth is secret and cannot be seen for who knows our resting on or adhering unto Christ therefore this saving faith shews it selfe by some other acts of it setting love a worke which discovers it selfe by obedience in all righteousnesse and true holinesse and these fruits being seen do make knowne the tree from whence they come although therefore the promise of life is made sometimes to faith sometimes to workes yet this is not to note out a twofold condition of the Covenant as if the condition were partly faith and partly works but to note out the property and nature of that faith which hath the promise of life belonging to it not an idle but a working faith not a dead faith but living not ineffectual in word or tongue only but operative and effectuall making us carefull to shew forth good works Tit. 3.8 Otherwise if we look at workes by themselves as separated from faith to such works there is no promise of life made in the Covenant of grace The same work done by a beleever hath a promise of reward and the same work being done by an unbeleever hath no promise which shews that the promise is made rather to the worker or to the beleever thus working then to the worke it selfe and by this meanes the promise of life being made to this kinde of faith which doth thus work hereby the faithfull are enabled the better to see their own estate in the promise of life as having a good foundation of assurance thereby that they shall obtaine eternall life 1 Tim. 6.19 hereby also carnall professors who talk of saith but have no works walking unholily are convinced to have no part and right thereunto 2. This may let us see the kindnesse and love of God towards us in that he hath appointed such a condition of life unto us as through his grace is possible for us to fulfill To fullfill the righteousnesse of the Law is now become impossible through the infirmity of our flesh but it is not impossible to beleeve on him who hath fulfilled all righteousnesse for us Here is grace in appointing such a possible condition for though the Lord should have fully pardoned all our former breaches of Covenant with him and
should have said unto us you have once broken my Covenant and yet if you will at last fulfill my Law which I gave unto you I will yet accept you as just unto life yet we could not have done it the condition was too hard for us to perform If we had been held close to this condition of fulfilling the Law we should have missed of life for ever The Lord therefore seeing and pittying of our infirmity was pleased to propound unto us another condition saying unto us only beleive Beleive on my son trust on my grace and thou shalt be saved herein the Lord hath condescended to our weaknesse taking compassion of our infirmities laying upon us no other burthen but this Beleeve my promise accept my grace and rest upon it and this thy faith shall save thee Thou shalt never perish 3. It serves for comfort to all Gods faithfull ones that have beleived through grace if you have received this first gift if it be given you to beleeve you shall not fail of a second gift even the gift of eternall life through Iesus Christ our Lord Though your repentance be lesse then to equall the measure of your sins though your obedience be imperfect yea though your faith it selfe be weak also yet if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained syncere and sound this your faith is accepted of God and is imputed to you for righteousnesse Those that are of faith are blessed with faithfull Abraham saith the Apostle Gal. 3.9 Blessed is shee that beleeveth saith the Angell Luke 1.45 and the Son of God comes in as a third witnesse testifying that whosoever beleeveth in him shall not perish but is passed from death to life Iohn 3. Here are three witnesses from heaven and earth all witnessing the blessed estate of such as do beleive Faith is well termed precious faith 1 Pet. 1.2 Pet. 1.1 because it makes us partakers of all the precious blessings of grace which are contained in the Covenant The faithfull are inheritours of all the priviledges which God hath promised to his chosen and therefore it is that they are called heires of promise Heb. 6.17 and heires of blessing 1 Pet. 3.9 You beleevers be exhorted to see and owne your blessednesse take notice of the great things the Lord hath done for you he hath made a covenant with you even a Covenant of peace and blessing and life for ever God is become your God he will be all things unto you and when all helpes under heaven fail you yet from himselfe he will do you good all your sins are forgiven you his spirit is yours to lead you to sanctifie you and to heal the evils that be in you he will uphold you in that state wherein you stand and will keep you that you shall never perish and will at last bring you to a full injoyment of himselfe in his heavenly Kingdome where you shall for ever blesse him and be made blessed by him and shall rejoyce before him with joy unspeakable and glorious pluck up your hearts therefore and be glad lift up your heads strengthen the weak hands and the feeble knees serve the Lord with gladnesse and joyfulnesse of spirit considering the day of our salvation draweth neer though now for a time you may be in heavinesse through manifold temptations and afflictions in this evill world yet faint not you being partakers of that precious faith you have the holy and faithfull God in Covenant with you to love you to blesse you and to save you and yet a little while and he that shall come will come and receive you to himselfe and then you shall fully know what it is to have beleived and to have been in Covenant with God what it is to have God to be your God when you shall see him and enjoy him as he is Only nourish your faith and live by faith make much of this precious grace cherish it by thinking often on the promises and of that grace which hath been shewed upon you from on high study to walke worthy of that mercy received and in so doing wait for the end of your faith the salvation of your soule 4. If faith be the condition of the Covenant then woe to all unbeleevers that go on in their impenitency and unbeleife Their unbeleife deprives them of that good which the Lord hath by his Covenant promised to his people they have no part nor portion in God they are without God without Christ without Covenant without promise without mercy their sins are unpardoned they are under the curse the wrath of God abides upon them there is nothing to take it away from them but if they abide in unbeleif wrath abides upon them for ever There is a wrath wherby God is angry with his own people but that anger lasts but for a little season it is but for a moment Isai 4.7 8. it passeth away and abides not upon them but the unbeleiver hath wrath abiding on him for ever John 3.36 In Iude 5. it is said that God afterwards destroyed those Israelites that beleived not when once they had had the means of grace made known then not beleiving God afterwards destroyed them you that tread in the steps of their unbeleif you are little troubled to thinke what misery is comming upon you as not knowing that you are in danger but you are under wrath your judgement hastneth and your damnation sleepeth not be awakened therefore be thinke your selves and consider what your end will be by your unbeleif you put a bar to exclude your selves from the blessing of life promised to Gods people you thus continuing the Lord neither will nor can save you You will thinke this an hard saying but you will finde it too true God cannot lye Titus 1.2 much lesse can he forswear but God hath sworne this that such shall never enter into his rest Psal 95. and Hebr. 3. ult In Mat. 13. ult It s said Christ did not many great works in his owne country for their unbeleifes sake But in Marke 6.5 it s said hee could not doe them he neither did them nor could do them unbeleif stops the course and diverts the stream of Gods goodnesse from comming unto us Christs usuall speech to those that expected any blessing from him was this According to your faith be it unto you faith makes all things possible Marke 6.23 It will reverse the sentence of death which is passed upon us and bring us back unto life but unbeleife makes it impossible so that we cannot be saved The Lord can do nothing against his own counsell and will and he hath concluded this with himselfe to save none but such as beleive and that whosoever beleeveth not shall perish all you unbeleevers consider this your unbeleefe will bee your destruction Secondly Is there such a work of faith in bringing us into Covenant with God and in enabling us to walk in Covenant with him 1. This serves to direct all the people of God
and so it was with those mockers Act. 2.13 37. here were no dispositions and preparations before on their part but tree and unexpected grace from God 5. Compare those that are taken into Covenant with other that are left out for all are not taken in Ephes 2.12 there be that are without God without Covenant and this will also make it manifest it is free grace by which any are taken in For 1. If we look upon those that are taken into Covenant and those that are left we shall finde that there is no difference in themselves betwixt one and other we have all sinned and there is no difference saith the Apostle Rom. 3.22 23. No reason therefore in us why one is taken into Covenant and not another but only free grace in God for if it be not free grace towards them that are taken in then there is injustice and wrong done to those that are left If there were any worth in those that are taken there was as much in those that are left and therefore either it must be free grace towards the one or there is injustice and wrong towards the other but what blasphemous mouth dare impute unrighteousnesse and wrong to the righteous God he owes nothing to any he may truly say to all men I doe thee no wrong Matth. 20.13 Thou hast as much as I owe thee Both sorts therefore being in themselves alike and no wrong done to those that are left it must needs be free grace in those that are taken in apply Ioh. 14.22 Matth. 11.25 2. As sometimes there is no difference betwixt one and other so sometimes God chuseth the worse takes in the more unworthy and leaves those that are better then they Paul a chiefe of sinners 1 Tim. 1. Publicans and Harlots Matth. 21. Mary Magdalene possessed with seven Devills these were taken in and the righteous generation as they were reputed which justified themselves and were justified by others were left and passed by In Ezek. 3.7 8. The Lord tells the Prophet that if he would have sent him to another strange people as he sent Jonah to the Ninevites they would have hearkned unto him and obeyed him but the house of Israel will not obey thee and yet for all this God sent his Prophet to them and not to the other to the worse and not to the better and so Matth. 11.23 Thus it is in the communication of himself in the Covenant of grace he sometimes passeth by such as seeme better and takes the worse to the end that it might appeare that he respects none for any thing that is in them but that the freenesse of his grace might be seene in those whom he takes unto himselfe This is that which the Apostle points at 1 Cor. 1 27 28 29. God chuseth the foolish things of the world the weak things base and despised things things which are not passing by the wise the mighty and things which are in esteeme that all might see it is nothing in man but the grace of God by which we are taken into communion and Covenant with him c. 2. As the grace of the Covenant is thus free in the making of it so it is also in the accomplishment of it the blessings of the Covenant are as free grace in the bestowing as they were in the promising Not that God is now free to performe or not to performe for he cannot but performe that which he hath promised but yet he owes the blessing to us in regard of his own promise faithfulnesse and goodnesse not in regard of any worth that is in us for though there be our obedience of faith intervening and comming between Gods promise and between his performance yet the performance is as free grace as is the promise because there is no such worth in any of our obedience as to which the blessing should be done in a way of justice He cannot deny himselfe 2 Tim. 2. nor can he alter the thing which is gone out of his lips Psal 89.34 otherwise the blessing of the Covenant is as well freely given as it was freely promised And therefore it is that the Prophet speaking of the performance of the Covenant which God made with Abraham but was to be performed to his seed he speaks in this manner Thou wilt performe truth unto Jacob and mercy unto Abraham as thou hast sworn unto our Fathers in old time Micah 7.20 Gods truth gives assurance that hee will doe it thou wilt performe truth unto Jacob but yet its mercy when it s performed thou wilt performe mercy unto Abraham c. and thence it is that in Iude v. 21. the Apostle speaking to the Saints exhorts them to wait for the mercy of the Lord unto eternall life and in Rom 6.23 Life eternall is called a gift freely given by free grace and in 1 Pet. 3.7 we are said to be heires of the grace of life because grace is the cause as well of our inheriting life as of Gods promising for though we have received a Spirit of grace to renew and sanctifie us yet in many things we offend still standing in need of forgivenesse from day to day and where there is need of forgivenesse there life must needs be of grace and not of merit or works The Reasons why the Lord would have his Covenant to stand upon this foundation of free grace are these 1. To be a ground of hope to such as see themselves unworthy of acceptance with God If the grace of the Covenant were not free such unworthy ones could have no hope 2. It is the glory of grace to be freely communicated Esay 55.1 Come and buy without money It darkens the glory of grace when it is vouchsafed for any benefit received as Potiphar favoured Ioseph because he saw God prosper the things that were under his hand Gen. 39.3.4 but where favour is wholly free there it shines forth in the glory of it and thence it is that when the Lord had made his promise to the dispersed Jewes concerning their gathering in againe he tells them that it is not for their sakes but for his own name sake thereby to maintaine the glory of his free grace towards them 3. The Lord would have his Covenant to be a Covenant of free grace that the blessing of it might be sure unto those to whom the promise is made The Lord saw the unstability of the former Covenant of works the promise being made with respect to that which was in us or to be done by us and so would this new Covenant have been also if it had been built upon the like foundation therefore that the blessing of it might be sure the promise is made to depend not upon any thing to be done by us but upon the free grace of God Rom. 4.16 Vse 1. To enforme us from what hand to expect the blessing of life promised to us in this Covenant even from mercy and from grace not from justice he
which is shewed on us First loving the Lord not for his gifts and rewards but with a free love as he hath loved us and serving him with a free spirit and a willing minde Secondly be free in doing good unto all men even to such as have deserved nothing or if any thing onely evill at our hand though they be aliens and strangers and such as we never hope to receive any good from yet freely do them good even where we look for nothing againe Luke 14.12 14. as God hath done unto us so doe we unto them in this we shall shew our selves the children of our Father in heaven Matth. 5. 2. As it is a free Covenant so it is a sure Covenant certaine to bee performed It cannot faile those that rest upon it shall finde it will not be as a lie unto them to deceive them but the accomplishment will every way answer their expectation and hope Thus saith David 2 Sam. 23.5 God hath made with me a Covenant perfect in all points and sure and in Esay 55.3 The promises of the Covenant are called the sure mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the seed of David that are in Covenant with God as David was The promises of Gods Covenant are not yea and nay various and uncertaine but they are Yea and Amen sure to be fulfilled 2 Cor. 1. There shall not faile so much as one word of all that good which God hath promised to doe for his people see Iosh 21.45 23.14 1 King 8.56 The stability of Gods Covenant is compared to the firmnesse and unmovablenesse of the mighty mountaines Esay 54.19 and to the unvariable course of the day and night Jer. 33.20 to imply that it is as easie yea more easie as the places quoted import for the mountaines to remove out of their places and the course of the day and night to cease as for the Covenant of God to faile Reas 1. The Covenant and promises of grace are built upon the unchangeable purpose of God which is a foundation remaining sure and cannot be shaken 2 Tim. 2.19 and for this cause it is that in Tit. 1.2 the Lord is said to have promised eternall life before the world began not that any promise could then be made to us in person but because first God then purposed it in himselfe secondly According to that his purpose he promised life to Christ for us and in our behalfe and thirdly because the promise of life which is in time made unto us in our own person is according to that purpose of God in himselfe and that promise from everlasting made unto Christ and hereto agrees that of the Apostle in Heb. 6.17 where he grounds the truth and certainty of the promise upon the stablenesse of Gods counsell so that unlesse Gods Counsell and purpose change the promise cannot faile Reas 2. The freenesse of the Covenant proves the surenesse and certainty of it as before we argued It is free that it might bee sure so here its sure because its free the former Covenant of works was not sure because it was not free but depended upon some things in our selves which were mutable and changeable and if the Covenant of grace did depend upon the mutability of our will as that did the promise of life now made to this Covenant could be no surer then it was before but this Covenant is free and therefore sure nothing can hinder free grace from giving eternall life to whom it will mans unrighteousnesse comming betweene may prevent a promise made upon condition of righteousnesse but it cannot prevent a promise of free grace Reas 3. God hath given us many pledges to assure us of the certainty of his Covenant and the blessing of it First his word is gone out of his mouth and he cannot alter it Psal 89. Secondly he hath written it to make it more sure and what he hath written is written never to be blotted out Thirdly He hath sealed it with his own seale and so it is become as the Laws of the Medes and Persians which alter not Fourthly He hath sworn it Psal 89.3 â—5 Heb. 6.17 Fifthly He hath given us the earnest of his Spirit 2 Cor. 1.22 Sixthly Christ the Mediator and Testator of it hath confirmed it by his own blood Heb. 9.16 17 18. What can then be more sure Object But in Numb 14.34 God tells the Israelites they shall feele his breach of promise and in Ezek. 16.59 he tells them that he would deale with them as they had done with him in breaking his Covenant and so in Zach. 11.10 by all which it may seeme Gods Covenant may faile Answ Men may be said to be in Covenant with God two wayes First In appearance by visible profession Secondly According to truth the former sort professe hope in the promise of life but being hypocrites which never gave themselves to the Lord in truth they fall short of the promise and are deprived Heb. 4. But those which are truly in Covenant with God having given up themselves unto him in simplicity and truth to be his people towards these Gods promise stands firme never to be changed There were in Israel a mixt people some believed some believed not and yet they all did in shew accept the conditions of the Covenant and professed themselves to be a people in Covenant with God Those of them which in truth believed had the promise of God fully accomplished unto them Those that believed not they enjoyed it not because of their unbeliefe they were in truth none of the children of the Covenant although they professed it and therefore no marvell they missed of the blessing promised As in Exod. 32.32 33. Some are said to be blotted out of the book of life not that those which are written in it are ever indeed blotted out but because some which seemed to have their names written therein are at length declared and made manifest that they never were of those that were written there but were written in earth as Jeremy speaks Jer. 17.13 rather then in heaven so it is here in the case in hand God seemes to break his promise with some but not with those which are truly in Covenant with him only he makes such hypocrites as professe and pretend hope of obtaining the promise to see and feele that all their expectation is in vaine when they finde themselves disappointed of the blessing they hoped for The one sort namely such as truly believe they enjoy the promise following faith to the conservation of the soule the other sort namely seeming hypocrites and formall professors deprive themselves through unbeliefe but the Covenant and promise of God stands firme and sure to all that lay hold on it by a true faith Vse 1. This may shame us for our unbeliefe When we heare of the great things of the Covenant which God hath promised we heare
them as matters beyond beliefe Those that publish these things of our peace and salvation may say with the Prophet Lord who hath believed our report Esay 53.1 We look at these things as things of which there is no certainty we heare of them but we believe them not This is evident by our little seeking after them our little minding of them that we doe no more comfort our selves in the remembrance of them and rejoyce in the hope of them These things are plaine evidences that either we believe them not or our faith concerning them is very small Fulnesse of faith concerning these would bring on fulnesse of joy to rejoyce under the hope of the glory of God and would cause us to presse hard towards the mark so running that we might obtaine Let us shame our selves before the Lord for this our unbeliefe shall he promise and not perform shall he speak to us and write to us and sweare to us and seale to all with his own seale and we not believe him Let God be true though every man be a lyar consider how by our unbeliefe we doe both cast dishonour upon the Lord and weaken our own comfort which we might be filled with through believing Vse 2. Is the Covenant and promises of it so sure This then may minister a ground of strong consolation unto all such as have given up themselves unto God to be a people in Covenant with him Let them know Gods Covenant is sure and cannot faile them you that are such lift up your heads comfort your hearts strengthen the weak hands and feeble knees Look upwards and rejoyce in the expectation of those great things which are laid up for you They are so great that you can hardly believe them yet they are sure as the promise Covenant and Oath of a faithfull God can make them When you see uncertainty and unstability of all things riches goe away friends forsake strength failes Let your stay and comfort be that yet Gods Covenant failes not the riches of the world may be consumed but his grace is an abiding substance other friends may hide themselves and stand afarre off in the day of affliction but the Lord will not forsake his people and though strength decay and life be ready to depart yet he will be the strength of our heart and our portion for ever Heaven and earth shall sooner passe away then on tittle of his Covenant shall fall Could we in our meditations dwell more upon the certainty of this Covenant which is so perfect and sure in all points it would much help to uphold us in our greatest failings Sometimes things are so crosse and contrary to that which God hath promised that his promise seemes to be but winde and vanity and lies his word speaks good to us but his dealing is quite contrary There are great words but little done we see little but sinne and misery and corruption in our selves with chastisement and affliction from God we enjoy not the blessing promised It is with us as it was with Gideon when the Angel uttered those comfortable words unto him The Lord is with thee thou valiant man Ah saith Gideon Is the Lord with us why then is all this evill come upon us where are all his miracles our Fathers told us of the Lord hath now forsaken us Judges 6.13 So it was with David he had the promise of the Kingdome made unto him by Samuel who also anoynted him thereunto but before he came to the possession of it he met with so many crosse haps and contrary events that David began to think all Samuels words to be but lies he concludes All men are lyars and Samuel himselfe is no better Thus it is with us we meet with many sad crosses and hard events which seeme quite contrary to the promise of God These make us to feare and doubt of the promise and not only to say with David All men are lyars but with Jeremy to say to God himselfe Be not thou as a lyar unto me Jer. 15.18 As if all the promises of God were quasht and come to nought But consider though your faith may be thus exercised for a season yet Gods promise is faithfull and sure These are times in which God comes to us as he came to Abraham to prove him God made Abraham a promise that of his seed Christ should come in whom all Nations should be blessed this promise God never meant to reverse yet he will try Abrahams faith he will see whether Abraham can believe this and hold unto it when a sore shock and plunge comes which shall seeme quite to overturn and dash all Here therefore to try Abraham God bids him goe and sacrifice his Sonne here reason saith to Abraham this is against the promise for if Isaac be sacrificed how can the Messias come out of his seed but Abraham believes though he cannot tell how yet doubtlesse God will fulfill his promise and so he did Thus God will try the faith of his servants seeming to work clean contrary to his promise yet not as intending to break it but intending to try their faith to see whether they can then believe the promise when all things make against it In such times our work is to stirre up our faith believing the firmnesse and stability of the Covenant of God assuring our selves that heaven shall sooner be confounded with earth and turn into a Chaos again the Sun shall sooner be turned into darknesse the fire shall sooner cease to burn the mighty Rocks and Mountaines shall sooner be thrown out of their places then the promise of God shall faile which is a sure foundation which cannot bee removed Whatsoever therefore the work of God seemes to pretend yet judge of Gods intent by his promise whatsoever falls out in the way Gods intent Gods end is to fulfill his Covenant that 's sure eye this end and hold fast to the conclusion which God makes in his promise and though you cannot answer the argument which reason will frame out of those things which sence suggests yet hold the conclusion Gods promise is sure his Covenant failes not here rest and waite for it Helps hereunto 1. Consider that all Gods people that have gone before us which doe now inherite the promises and have them in possession have met with the same discouragements as we doe They were tryed in their faith and patience before they came to enjoy the blessing Heb. 6.11.12 c and the same things are fulfilled in the rest of our bretheren which are now in the world 1 Pet. 5. they have their shakings doubts and feares as well as we Be not therefore discouraged 2. See that the promises of God be precious unto you so have the children of God esteemed them as of great and precious things 2 Pet. 1.4 they are pearls unto those that are owners of them Matth. 7.6 the more we prize them the more may we assure our selves of our part in
hereof it is that all the blessings of the Covenant are said to be everlasting forgivenesse of sinnes is everlasting being once forgiven they are never remembred any more Ier. 31.33 The peace and joy which comes thereby is everlasting also your peace shall no man take from you Ioh. 16. and our joy is everlasting Esay 35.10 our salvation is an everlasting salvation Esay 45.17 our life is an everlasting life Ioh. 3.16 All the blessings of the Covenant are to continue not only like Iosephs blessing to the end of the everlasting hills Gen. 49.26 but for ever and for ever This new Covenant of grace is like the new heavens and new earth which shall never wax old nor vanish away Esay 66.22 Hence it is that baptisme is but once administred because the Covenant is but once made the promise of it being given once and for ever The supper is often administred because of the many breaches on our part and the manifold weaknesses of our faith which we are subject unto the Lord being pleased in that Sacrament to renue the seale of his Covenant towards us for the setling of our faith and the stablishing of us in the assurance of his grace which hath been so often witnessed to us in the renuing of the Seale of the Covenant but baptisme being the Seale of our enterance into Covenant with God is but once administred because the Covenant is but once made and being once made stands fast for ever The Reasons why this Covenant is everlasting are these Reas 1. From Gods vnchangablenesse he is a God that changeth not and therefore whom he loves once he loves for ever and to the end Joh. 13. his gifts and calling by grace are without repentance Rom. 11.29 his love is everlasting Jer. 31.3 his kindnesse is everlasting Esay 54.8 and his goodnesse shall be everlasting towards them that he takes in Covenant with him Object If this reason hold that the Covenant of grace is therefore everlasting because God is unchangeable then by the same argument the Covenant of works may be proved to be everlasting also so that that Covenant should not have been broken Answ It followeth not because the Covenant of works speaking of the accomplishment of it by man with whom it was made was not built upon Gods purpose within himselfe but was left to the liberty and will of man either to fulfill it or break it as himselfe would but the Covenant of grace is built upon Gods immutable purpose which cannot change The Apostle joynes these two together purpose and Grace 2 Tim. 1.9 to give us to understand that all the wayes of his grace which he leads his people into and therefore also this way of his Covenant is according to his eternall purpose within himselfe Herein that first Covenant was not as this latter is and therefore though the one was broken yet the other cannot Secondly This may be added also that that first Covenant in respect of the substance of it is unchangeable and everlasting and it is the unchangeablenesse of it which doth condemne all the Sonnes of Adam and did bring Christ from heaven to fulfill it for those which should believe Gods unchangeable justice will not suffer any unjust person to live in so much that either we must have Christ to fulfill the justice of that Covenant for us or else for the breach of it we must perish for ever None but righteous ones saith justice shall have life the reward of righteousnesse This justice in God is unalterable and changeth not and thus farre there is little or no difference between the one Covenant and the other but both are alike but here is the difference that in the Covenant of works God promised life to Adam in case he obeyed but did not promise to uphold him in a way of obedience to the end that he might not misse of the life promised Whereas in the Covenant of grace God doth not only promise life to those that doe believe but promiseth that their faith shall not faile and that he will keep them by faith unto salvation and preserve them to his heavenly Kingdome The promises therefore of this Covenant are larger and better then of that other this being made with none but with those that the purpose of his grace doth reach unto He makes this Covenant with his chosen Psal 89.3 and with them only It is revealed to many but made up with few even with those that are vessels of mercy prepared unto glory thirdly In the Covenant of works distinguish these two First the terme substance or heads of the Covenant propounded and agreed upon betwixt God and man secondly The fulfilling or violation of it by man with whom it was made The substance of the Covenant is one the fulfilling of it is another The substance of it doe this and live is not changed though the fulfilling of it by Adam did faile as well it might because God never promised him to cause him to fulfill it but only to give him life in case he did work therein But in the Covenant of Grace both these are promised one as well as the other the Lord not only promising life to those that doe believe but that he will uphold us in the faith unto the end And hereupon it follows that though in the Covenant of works man failed in his duty yet the Covenant on Gods part remaines inviolate for if God give life upon obedience performed or inflict death upon disobedience God doth in so doing performe this Covenant towards man this being all that God promised in that Covenant but in the Covenant of Grace there can be no totall breach on our part so as to dissolve the Covenant betwixt God and us but it will import a failing of the Covenant on Gods part also because he hath promised us to keep us with him for ever and gives this as the reason why his Covenant with us shall be everlasting namely because he will put his feare unto our hearts so that we shall never depart away from him so that if the Lord should now suffer his Covenant-people wholly to depart and to break Covenant with him there must follow some change of minde in God as having thoughts of love towards us when he took us into Covenant with him and of dislike when he suffers us to depart from him but there is no such change in God therefore this his Covenant with us is everlasting Reas 2. From the everlasting mediation and intercession of Christâ— who for ever stands betwixt God and us to make up all breaches which might be made by our default As he hath obtained an eternall redemption for us Heb. 9.12 and hath brought in an everlasting righteousnesse for us Dan. 9.24 So doth he sit at the right hand of the Father and lives for ever to make eternall intercession for us Rom. 8.34 And by this intercession of his we continue for ever in favour with God and the Covenant
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS
The gospel-Gospel-Covenant OR THE COVENANT OF GRACE OPENED Wherein are explained 1. The differences betwixt the Covenant of grace and Covenant of workes 2. The different administration of the Covenant before and since Christ 3. The benefits and blessings of it 4. The Condition 5. The properties of it Preached in CONCORD in NEVV-ENGLAND by PETER BULKELEY sometimes fellow of Johns Colledge in Cambridge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GEN. 17.1.7 The Lord said unto Abraham I am God all-sufficient walke before me and be thou upright And I will make my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seede after thee ISAI 55.3 Encline your eares and come unto me heare and your soule shall live and I will make an everlasting Covenant with you even the sure mercies of David Published according to Order LONDON Printed by M. S. for Benjamin Allen and are to be sold at the Crowne in Popes-head Alley 1646. they doe concerne This Covenant hath been a port of refuge to which the Saints have alwayes fled in their distresses they claiming the blessing therein contained and grounding their hope upon the faithfulnes of him that hath promised This Covenant hath been the rock for the anchor of their hope to fasten upon when the winds waves of temptation have beaten upon them The troubles of the Church people of God are not yet finished by reason whereof we no lesse then our fathers before us do stand in need of help and consolation from this Covenant in these dayes of affliction in which we live Neither is it only a consolation to know the great things which God hath by Covenant promised unto us but it is a foundation to all godlinesse and holy walking before God perswading us to walk worthy of the Lord as beseems those whom he hath taken into Covenant with him to be a peculiar people to himself God hath so linked together the blessing of the Covenant which is his to give with the dutie and way of it which is ours to walk in that we cannot with comfort expect the one but it will worke in us a carefull endeavour of the other To speake more hereof I shall forbeare When I had finished this Treatise and bethought my self to whom I should dedicate it I could not thinke of any to whom it was so suitable as your self You are to omit other relations one of the children of the Covenant which was first made with Abraham your Father and with Sarah your Mother both which as they lived by faith so they dyed in faith having now received the end of their faith which they waited for Your honoured Father the thoughts of whom are ever precious unto me was a right Abraham indeed If I should speake lesse of him I should speak too little of that singular piety and exemplary grace and godlines which shined in him I abhorre giving titles unto man but give me leave to beare witnes unto the truth I knew his faith his feare his uprightnesse and holy walking before his God whereby he became as a Prince of God among the people of the world Gen. 23. with whom he lived Wherein he went before you also as a patterne to be for ever in your eye to be imitated by you Sir let it I beseech you be your chiefest care and count it your highest honour to walke in the steps of your pious blessed Father His faith follow considering what was the end of his conversation That sweet peace those heavenly consolations which he tasted of those inward feelings which carried him out of himself even whiles he was yet in the flesh are strong engagements and encouragements unto you to walke after his foote as the Prophets expression is treading in the same steps of faith and holines in which he went before you I am sure you cannot forget those dying words of his a little before his end You that are in the flesh thinke c. I spare the rest in mention whereof I speak a mystery to others being but a broken sound but not to you you can interpret my meaning and 't is enough to me that you know the meaning of them for whose sake I mention them that you may often remember them for your own good They will never out of my heart and I trust they will never be forgotten by you Goe on deare Sir in the wayes of grace which you are entred into the Lord having made good his Covenant towards you be you also mindfull to walke in Covenant with your God Set Gods kindnesse before your eyes to stir up your self the more to walke before him in his truth The more you honour him the more you honour your self Study therefore to do great things for God seeke the peace of Jerusalem the prosperitie of Sion Your goodnes extendeth not unto him but to his Church and Saints that are here on earth yet what you doe unto them he will say Yee have done it unto mee Remember Davids troubles Josephs affliction Pauls bonds the distressed estate of Gods Church and people and thinke of Mordecai his Item to Esther This way was Davids spirit working when he was sitting in peace in his own house He was considering what the LORD had done for him and what he should render to the Lord for all his benefits Wonderfull was his zeale for the House of God The cost he prepared for it was almost incredible an hundred thousand talents of gold besides silver other things without number but he lost nothing by all no man loseth by lending to the Lord no more then the rivers doe by powring their water into the Sea which they receive back againe by secret passages in the earth and so are still ever full The more he honoured God the more God honoured him He spared not his riches in things pertaining to God and God cast in more upon him still so that he dyed in riches and honour 1 Chro. 29.28 Let your life be like his and then in death you shall not be divided The God of all grace who hath done so great things for you go on in blessing to blesse you that you may with Nephthali be satisfied with favour and filled with the blessing of the Lord even with all blessings of heaven and earth of this life and of that to come Decemb. 3. 1644. Yours to command in any service of Christ PETER BULKELEY ⧠TO THE READER CHRISTIAN READER I Doe here offer to thy view a subject not unsutable to the state of these present times Times wherein there is no peace to him that goes out or to him that comes in but great trouble to all the inhabitants of the earth Nation destroyed of Nation and Citie of Citie God troubling them with all adversities setting all men every one against his neighbour Times they are wherein death comes in not â—t our windows as in the Prophet but rageth
with open violence in our streets he that rideth upon the Red horse having power given him to take peace from the earth and that men should kill one another Apoc. 6. In these times so full of perplexitie and trouble it cannot but be welcome newes to heare of Conditions of peace and when death comes to our dores and we are at deaths-dore then to be offered a Covenant of life This Covenant here spoken of is a Covenant of life and peace and therefore seasonable It is also the more sutable in regard of that holy and gracious practise begun by our renowned Parliament going before the body of the Kingdome in entring into an holy Covenant with the God of heaven to become the Lords people the onely way to a blessed peace Till we be at one with God it will be in vaine by humane policies to devise wayes of peace with men but peace being once made in heaven will bring peace on earth and good will amongst men If otherwise man still rage yet shall his rage be restrained and turne to Gods praise the Lord on high hath a bridle for his lips and an hooke for his nostrills he will subdue the oppressour and will still the enemy and the avenger Blessed be they whose care it hath been to draw the Land into this holy covenanting with God let mercy and peace be upon them as upon all the Israel of God And blessed be that God who hath put this care into their hearts as being the onely way to obtaine an assured blessing This Covenant so happily begun is the principall subject of this booke in which thou mayst see both the necessitie for every soule to enter into a Covenant with God and how it is to be done as also how those that have made a Covenant with God are to walke in it and what blessings doe belong unto those that so walke When these things were first preached in New-England there was little thought of publishing them in such a time But he which inhabiteth eternitie with whom all things are present fits things past to those that are present and to come that his wisdome might be knowne to order all beyond what we conceive or thinke It is now some five or six yeares since I first began to handle this doctrine now published a time then full of trouble in these American Churches through the inordinate activeness and impetuous violence of some busie spirits of whom the Country is now well rid through the Lords great goodnes deeming all others except themselves to be wholly ignorant of the Covenant of grace and to be shut up under a Covenant of workes All the Preachers in the Land were legall Preachers the Christians legall Christians as having onely the letter of the Gospel but not understanding the mystery or spirituall meaning of it as it was revealed unto themselves by the spirit The disputes about the two Covenants did then exceedingly trouble the minds of many amongst whom there was little speech but about the covenant of grace and of workes and of being under a Covenant of workes I having then in the course of my Ministery propounded to my self this order to follow namely on one part of the Lords day to handle one part of the body of Divinitie concerning God Creation Man his first pure estate and so on concluding that part with his lapsed and falne estate and on the other part of the day to speak of the means of Gods restoring man againe to the state of salvation I could not then passe by the handling of the Covenant of grace without a purposed declining from that which both the agitations of the Countrey and mine own proposed method did lead me unto Hereupon I entred upon the handling of this subject in the ordinary course of my Ministry endeavouring my self so far as the Lord enabled me to settle the minds of those amongst whom I lived in the knowledge of the truth concerning which some were wavering by reason of those spirits of error which were gone abroad deceiving the minds of some This was the occasion of handling this doctrine When I had finished it it pleased God to give it such acceptance in the hearts of the hearers that many of the chiefe amongst them came to me with a solemn request desiring me to publish what I had delivered that so they might have it continue with them which request of theirs as it was unexpected by me so was I both unwilling and unable to satisfie their desire unwilling as being conscious to my self of mine own infirmities unfit to publish any thing in this learned age and unable as not having so penned any part of it as to make it fit for publick use But the earnestnesse of their desire on the one side and the rawnesse of the draught which I had written for the help of my self on the other side so far crossing one another gave occasion of a second revising of what was before done which also caused some further additions thereunto and hath at last brought forth that such as it is which is now presented to thy view And thus thou understandest gentle Reader the occasion both of the preaching and publishing of the doctrine of the Covenant which now comes forth Which notwithstanding the former inducements I should hardly have adventured to have published had I not been encouraged thereto by some others of better note It is not any confidence I have in my self which hath drawne me forth into publick view I thank God I do in some measure know mine own weaknes But if the Lord will use his weakest instruments to perfect his own praise who am I that I should let God I wish this had been undertaken by some other of greater strength but none hitherto appearing in this kinde being desired to what I have done I have been content to yeeld to the desires of those that have perswaded me hereunto There is a Treatise of the New Covenant published some yeares ago by a precious light in the Church of God whose worke is come almost into all mens hands If that worthy servant of Christ had lived to see these dayes we now live in or then were when these things were delivered I doubt not but he would with much more accuratenesse have handled these things then my weaknesse is able to attaine unto But God having carried him to his resting place before these questions brake forth which have since troubled and doe still trouble the world it is not to be marvelled that some one coming after him inferior unto him may adde something to that which hath been before delivered The opinions formerly stirring in New-England and now in old if fame be not a lyer have given occasion to touch some things not of ordinary occurrence As namely 1. Whether the Covenant of grace be made betwixt God and man or onely betwixt God the Father and Christ 2. Where also by occasion of the former question is handled that place in
these evill times Thomas Shepard ⧠To the Church and Congregation at CONCORD in NEVV-ENGLAND BRethren Beloved in our Lord Jesus you have here some part of my labour wherein I have travelled among you which your frequent desires have now brought forth unto light but had not your forwardnesse helped it forth had been as the untimely fruit of a woman which never saw the Sunne If it finde lesse acceptance in the eyes of others then you have supposed I hope that having perswaded to the publishing of it you will be content to beare some part of the censure which shall passe upon it This censorious age wherein the most compleat worke can scarce passe without the marke of a blacke coale will hardly suffer such a worke as my weaknes can produce to escape without a sharper censure I looke not to escape in this kinde But this advantage I have against any that shall oppose that what hath been herein delivered hath been by you received with an unanimous approbation and consent as the truth of God And knowing some among you to be of a long time trained up in the knowledge of the truth having your mindes exercised to discerne betwixt good and evill able to judge of things that differ if any shall oppose the things herein contained they shall in so doing not oppose mee alone but you all who by your desire of publishing it have set to your seale and given your approbation thereunto Such as it is I commend it unto you beseeching God that as you gave testimony unto it when it was delivered to you by lively voyce so you may now and for ever shew forth the fruit of it in your continuall practise to the furtherance of your eternall peace and consolation in Christ Yours in Christ Jesus PETER BULKELEY THE gospel-GOSPEL-COVENANT OR The Covenant of Grace opened Wherein are explained 1. The differences betwixt the Covenant of Grace and Covenant of Works c. ZECH. 9.11 As for thee also by the bloud of thy Covenant have I sent forth thy prisoners out of the pit wherein there is no water or as Junius and our Geneva reade Thou also shalt be saved by the bloud of thy Covenant c. THis Prophet Zechariah was one of those three Prophets whom God raised up to Prophecy to the people of the Jewes after their returne from the Captivitie of Babylon And yet so after as that it was in part also during the time of captivitie of many of them many of the Jewes remaining still in Chaldea the land of their captivitie notwithstanding the libertie proclaimed by Cyrus Ezra 1.1 Whether length of time the captivitie having continued seventie yeares had made the land naturall to those that were young and had been borne there or whether under Cyrus they might hope to finde more ease from their burthens then formerly under the Babylonians or whether the length of the journey dangers by the way the hazzards they might meet withall in their own land they being now setled in Babylon and having houses and orchards and such like conveniences about them whether I say it were any of these or all together that hindered them this is certain many of them neglected to returne to their own land in so much as the Prophet is faine to call upon them as he doth in Chapter 2.6 7. Hoe come forth and flee from the land of the North deliver thy selfe O Zion which dwellest with the daughter of Babel Adding to this call of his many promises to allure and incourage them thereunto As first By a promise of plenteous increase and multiplying in their owne land Zech. 2.4 Whereas they might feare that being but few and a small number they might be scattered and come to nothing therefore the Lord tells them by the Prophet that Jerusalem should be inhabited without walls meaning that it should not be able to containe the people in it for their multitude A second promise is that he would be a protection unto them I will be a wall of fire about you saith the Lord ver 5. A wall of safe defence to you and fire to burne up your enemies if any invade you A third promise that he will be the glory in the midst of them giving them a glorious State or Church Fourthly He promises his presence among them which is the felicitie of any people I will dwell in the middest of thee saith the Lord ver 11. By these manifold promises the Lord doth by his Prophet perswade the people to returne A strange thing that being captives they must have so many motives to returne to the Land of their freedome and libertie Now this Captivitie of the people of the Jewes as it was res gesta a thing reall and done an affliction brought upon them for their sinning against the Lord So I finde it in Scripture applyed to three things as a resemblance and type thereof First It is applyed to the naturall estate of all men who were at first created free being subject to none but onely to him who is Lord over all but are now by sin like the Jewes in an estate of bondage This application I finde made by the Apostle 1 Cor. 6.17 2 Cor. 6.17 Come out from among them touch no uncleane thing Which words were first spoken to and of the Jewes in Esay 52. ver 4.11 calling them out of their Captivitie But the Apostle applyes them to all whether Jewes or Gentiles in their naturall uncleannesse calling upon them to come out of the sinfull pollution of the world Secondly It is applyed to the state of the Church under the tyranny of Antichrist for as that Easterne Babel did afflict and oppresse the Jewes which were then the Church of God so Rome the Westerne Babel doth keepe under the Church of God now and long time hath done and therefore the people of God are called to come out of her Apoc. 18.2.4 as the Jewes were called to come forth from the Easterne Babel Jer. 51.6.8 Jer. 51.6.8 Jeremie speaks it of Easterne Babel John applyes it to the Westerne yet not mis-applying because the one was a type of the other Thirdly It is applyed to the present miserable forsaken condition of the Jewes in which they now lie they being now a refuse people cast off by God for their casting off of Christ Joh. 1.11 He came to his own but his own received him not he would have gathered them but they would not be gathered they rejected him therefore he also rejected them so that they are now scattered abroad again and become a vassall a captive people having no free State of their owne but living under the dominion of other people This estate of theirs Esay sets forth in words not much differing from my text This people saith he is robbed and spoyled and shall be snared in dungeons they shall be hid in prison-houses they shall be for a prey and none shall deliver for a spoyle and none shall
of God and have such promises made unto them What shall we doe to helpe forward their calling and conversion Quest Take away as much as in us lyes the stumbling block which Ans 1 hinders their coming in and these blockes are two First The one is the Idolatry of Christian Churches especially that of Rome whiles we doe any thing to uphold these Idolatries we doe put the stumbling block before them to hinder them but take away these stones and blockes which they stumble at and then their way will be more easie and plaine Secondly The other is the carnalnesse and licentiousnesse of the lives of Christians this is a great stumbling blocke unto them remove this from before them let them see a spirit of grace shining upon us and appearing in our lives and then we shall make plaine the way of the Lord for them to returne to Sion see Esay 57.14 Intreat the Lord for them that he would visit them in due time be we their remembrancers before the Lord they have long lyen in the dungeon as Esa 42.22 and been made a prey of and there hath been none to say restore let us therefore speake unto God in their behalfe and say Lord restore thy ancient people bring them back to the fellowship of thy Church take to you the words of Micah Chap. 7.14 Feed thy people with thy rod and the flock of thine inheritance in the middest of Carmell let them feed in Bashan and Gilead as in old time commend their estate unto God and the rather should we doe this Because 1. They prayed for us when we were no people that we might be the people of God Psal 67.1 2. When the salvation of God was revealed to them they prayed that it might be revealed unto us Wee have a little sister said they Cant. 8.8 They took thought for us we being then that little sister and so let us doe for them 2. It is from them that the meanes of salvation is come to us the Law is called their Law Joh. 10.34 It was given as an inheritance to the children of Israel Deut. 33.4 And the spirituall things of the Gospel are called their spirituall things Rom. 15.27 And thence is that in Esa 2.3 The Law shall goe forth of Sion and the word of the Lord from Jerusalem yea and of them came Christ concerning the flesh Rom. 9. All the meanes of grace and salvation are theirs first and from them they come unto us and thence it is that Christ himselfe tells us That salvation is of the Jewes Joh. 4.22 Wee owe them this therefore as a requitall unto them 3. Consider a further good that shall come unto our selves by their calling unto Christ there shall be an increase of blessing coming to our selves Great light shall be manifested and knowledge shall increase Esa 24. ult The light of the Sunne and of the Moone shall be darkned by the light which shall come from that Church the light of the Jewish Church which was but as the light of the Moone and the light of the Gentile Churches which is as the Sunne shall both be dim in comparison of the light which shall be in that Church when the glory of the Lord is risen upon them See Esa 60.1.2 which speakes of the estate of the Jewish Church after their calling as appeares by that which goes before Chap. 59. end Many of those dark Prophecies which now lye hid in obscuritie shall then be brought to light the accomplishment of them will then give us the interpretation 4. Admit we neither had received benefit from them hitherto nor could expect any further blessing hereafter yet consider the glory which shall then come to Christ by their coming in the glory of his kingdome shall be enlarged Jerusalem shall be a throne of glory to him Jer. 3.17 then shall the Lord be glorified in them all the house of Israel shall glory in the Lord Esa 45.25 and shall draw others of the Gentiles unto them 5. If there were neither good to our selves nor glory to Christ by their calling yet even pitie and compassion should move us consider who they are even the children of Abraham our father and Sarah our mother they are our brethren and our flesh and how should it pitie us to see the children of our father in the dungeon and prison-pit Oh pray for them that the blessing of Abraham their father may come upon them For consolation to such parents as have entered into a Covenant Vse 2 with the Lord and have in truth given up themselves unto him to be his people they may be assured that the vertue the blessing and efficacy of the Covenant shall never be disanulled but it shall goe on to you and your children for ever by your Covenant you have such hold of God that you may be assured he will be a God not to you onely but to a thousand generations after you not but that there may be an interruption for a time but the strength of the Covenant will take hold againe so as there shall not faile but some of your seed shall stand before the Lord to serve him for ever This you see fulfilled in the people of the Jewes though there hath been a breaking off for a time yet the Covenant will bring them in againe and Gods Covenant is the same with you as it was with Abraham and therefore looke what mercy Abrahams seed have belonging to them the same doth belong to yours also therefore give up your selves unto God make a Covenant with him and this your Covenant shall draw in your children to partake of the blessing and grace of the Covenant with you even to many generations never to be broken off Vse 3 It may also serve for a consolation unto such children as are descended from parents that have been in Covenant with God they may goe to God and plead the Covenant of their fathers and hope to be received to favour The people of Israel in their distresses ordinarily used to plead the Covenant which God had made with Abraham Isaac and Jacob as Exod. 32.13 Deut. 9.26 27. If you have had godly parents though you have walked frowardly against God yet cast not away all hope but remember the Covenant the Lord hath made with thy fathers and entreat that it may be extended unto thee The Lord himselfe lays this foundation of comfort for such children Esa 51.1 2. Looke unto the rocke whence yee are hewen consider Abraham your father q. d. Consider what mercy I shewed unto him and the same mercy expect for your selves the oyle that is powred out upon the head will run downe to the rest of the members Thus we have heard the scope of these words as they respect the Jewes in particular to whom they were first spoken let us now a little further consider of them as they concerne our selves What was spoken of them is appliable to all that are in the same estate with them
There is by nature but one estate of all men whether Jewes or Gentiles whether we speake of sin or misery thereupon it is that what Esay before spake of the disposition and sinne of the Jewes in Esa 59.7 8. the same doth the Apostle apply generally unto all men Rom. 3.15 16 17. As shewing thereby what is spoken of the sin of one people may be spoken of all which are in the same naturall estate with them there may be severall degrees both of sin and misery in severall people but the estate is the same in all It was noted before how the estate of the Jewes in their Babylonish captivitie was applied to three other things as types of them First to the naturall estate of all men who are in spirituall bondage as they were in outward Secondly to the captivity of the Church under Antichrist Thirdly to the servile condition which the Jews are in Now these three are not things so different in nature that they cannot sometimes meet all together in one they being but as so many severall degrees of one and the same naturall estate First some are meerly naturall and no more as not having gone so far as to defile themselves with the abominations of the Whore of Rome Secondly others have proceeded further and dallied with that Strumpet and gone in unto her and have drunk of the wine of her fornication Thirdly others have gone further then both the former even to the execrable malice of the Jews so as to hate and maligne the ways of Christ as the Jews do accurse his name at this day Now whether we consider one or other of these they are all but so many severall degrees of the same estate of nature And so there being but one estate of all men therefore what is truly said of one may be truly said of all only reserving to each of them that particular degree of sin or misery which is proper to them but the same estate is common to all So that the Jews being for their sin cast off and become prisonees in the pit this their estate may fitly be applied to all men that are in the same naturall estate excepting only the particular degree as is before expressed their heighth and excellency belong to them alone and yet the same promises in the substance of them do belong unto all the faithfull so it is concerning their sin and misery which lies upon them a particular degree thereof may be proper unto them but the same estate is common to all So then draw we unto our selves that which is here spoken of the Jews and then the summe of this Text is this that even as they so we are naturally in the prison pit till we be brought forth by the blood of the Covenant applied unto us Let me explain the words a little and so make way for the Observations What is meant by the Pit here spoken of So far as concernes the Jews it notes out the present outward thraldome in which they are holden under the nations among which they live as also that spirituall captivity in which they lie being shut up under sin and unbeliefe as it is expressed Rom. 11.32 And in this latter respect it is common to us with them we being all of us captives under the dominion of our spirituall enemies as well as they What is the water here spoken of the pit wherein there is no water the idle toyes and Frier-like conceits about Purgatory drawn from hence I passe by as not worthy spending time about them Waters in Scripture signifie two things sometimes they signifie affliction sorrow danger trouble and perplexity as we may see in Psal 18.16 Psal 32.6 and 69 1 2. Sometimes again they are taken in a quite contrary sense signifying joy comfort and refreshing as in Psal 23.2 Isai 12.3 Jer. 2.13 where the Lord compares him self to a Fountain of living waters which gives plenteous refreshing and consolation In this latter sense it is taken here in this Text for joy or comfort so that the meaning is that as the Jews so we one and other of us we are shut up as prisoners in the dungeon and pit of the prison where there is no water of comfort to refresh our souls withall we may finde dirt and mire there in which we may stick fast as Jeremiah did in his prison but there is no water of comfort to be found there The loosing or sending forth of the pit is the deliverance and freedome which comes by the blood of Jesus Christ called here The blood of the Covenant First because it ratifieth the Covenant betwixt God and us as we shall see afterwards Secondly because the Covenant directs us to the blood of Christ to seek our freedome from it c. Thus having the sense we may in the words consider these two things 1. The naturall estate of men set forth in two degrees 1. We are prisoners in the pit captives 2. Destitute of all comfort being in a pit wherein is no water 2. The promise of deliverance I have loosed that is will loose I will grant a deliverance and this is set forth First by the moving cause namely Gods free grace not expressed but implyed in this when it 's said By thy covenant I will send forth c. q. d. by that free goodnesse and grace of mine by which I first entred into a covenant with thee and for thee will I send thee deliverance out of this misery Secondly by the meriting cause of it The blood of the covenant the blood of Christ for though the deliverance be free to us by free grace in respect of any thing done by us yet it is obtained for us by the blood of Christ From all together observe these four things 1. That we are all naturally in a state of bondage as prisoners in the pit 2. That so long as we continue in this estate nothing that we do enjoy can give us any sound comfort there is no water in the pit 3. That though our condition be thus miserable and comfortlesse yet there is both freedome from this bondage and comfort to be obtained by the blood of the covenant in Christ there is both an opening of the prison â—o those that are bound and fountains of living water to refresh the thirsty souls 4. That whatsoever salvation and deliverance God gives unto his people in setting them free from this misery he doth it by vertue of and according to his covenant These are the summe of all These four points the Text offers to our consideration all which though handled publikely and intended to have been published with that â—hich now comes forth yet finding the Treatise to grow bigger then I thought in the beginning I have now upon second consideration resolved to suppresse the three first observations and to insist only upon the fourth as being that which is most pertinent to the present scope intended The thing then which here we have now to
consider is this sc That all the deliverances and salvation Doctr. 4 which the Lord communicates to his people he doth it by vertue of and according to his Covenant So in the Text by the blood of thy Covenant I have c. He doth not say by blood simply but by the bood of the Covenant because the blood goes with the Covenant betwixt God and us Hence it is that we reade in 2 Sam. 23.5 when David looked at the Covenant which God had made with him he makes that the ground and foundation of all the mercy and deliverance which he obtained Herein saith he is all my salvation that God hath made with me a sure Covenant Consider the truth of this point both in temporary deliverance and spirituall salvations as the Text points at both as we shewed before First concerning temporall deliverances see what God saith unto Noah concerning his deliverance from the flood Gen. 6.18 with Chap. 8.1 With thee will I establish my Covenant c. and then God remembers Noah and all that was with him in the Ark and brought them to dry land again his deliverance was given him by covenant See also Exod. 6.4 5 6. God promises to bring his people from under the Egyptian bondage and why so because he remembred his Covenant with their fathers in Lev. 26.25.44 45. The Lord tells them vers 25. that if they sinned against him he would avenge upon them the quarrell of his Covenant but yet in vers 44 45. if they returned to him he would remember the Covenant which he had made with them and deliver them out of their captivity Secondly all spirituall salvation is communicated by Gods Covenant Psal 111.9 he sent redemption to his people because he was ever mindfull of his Covenant he commanded his Covenant for ever as the word is there i. e. he commanded it to stand fast for ever So in Mic. 7.17 18. he will return and have compassion upon us and forgive our iniquities what is the foundation of this he will remember his Covenant which he hath made with us Luke 1.74 that he might shew himself mindfull of his holy Covenant therefore he sent the Lord Jesus to perform the work of redemption for his people as in the beginning when God first promised life to Adam it was not without a covenant made with him though not the same that we must look for life by as we shall see more afterwards yet God made a covenant with him Do this and live so it is now with us it is by vertue of the Covenant that we must expect life and salvation from Gods hand the beginning of our salvation which is begun in the first grace given to us in our conversion and turning unto God is given unto us according to the covenant begun with us in Christ and the end of our salvation is according to the covenant which he makes with our selves in our own persons The grounds and reasons why the Lord taketh this course to convey life and blessednesse to us by covenant are these Reason 1 God doth herein wonderfully glorifie himself in the manifestation of his faithfulnesse and truth in keeping covenant with his people God saith in Scripture sometimes he will do this or that and you shall know that I am the Lord Gods glory is in being known Rom. 2.5 and 9.22 God will have his wrath and power known and so also his faithfulnesse for that is a part of his name whereby he is made known unto us and he is not fully known neither can be glorified till his faithfulnesse be made known In Apoc. 19.11 God is called faithfull and true and that is his name now we could never have known Gods faithfulnesse and truth if he had not entred into covenant with us God might have shewed forth his power mercy and goodnesse without any promise or covenant but his faithfulnesse could not be known and therefore saith Moses Deut. 7.9 The Lord hath set his love upon you and chosen you above any other people that you might know he is the Lord the faithfull God c. therein God shewes his faithfulnesse in performing his covenant with their fathers by choosing their seed to be a people unto him And the Apostle also when he speaks of Christs coming in the flesh attributes it to Gods truth and faithfulnesse in keeping covenant with their fathers Rom. 15.8 9. It was mercy to the Gentiles as he saith that the Gentiles might glorifie God for his mercy but it was truth and faithfulnesse to the Jews if he had never entred into covenant with us he might have manifested mercy unto us but he could never have made known his faitfulnesse The Lord doth it to this end to bind his people the faster to himself Reason 2 that he might keep them in more faithfull dependance upon him and constant walking with him A covenant binds on both parts the Lord doth not binde himself to us and leave us free the confederacy is mutuall In Gen. 31.44 saith Laban to Jacob Let us make a covenant I and thou c. not I alone with thee nor thou alone with me but I and thou both one with another so it is betwixt the Lord and us there is a mutuall tie the Lord is pleased to tie himself to us and we are bound also and tied to him hence saith the Lord in Jerem. 13.11 I have tied the whole house of Israel to me In what bond were they tied in the bond of the covenant as it is Ezek. 20.37 The Lord sees how slippery and unstable our hearts are how apt we are to start aside from our duty towards him as Jer. 14.10 we love to wander like sheep that straggle from the fold and therefore to prevent this unconstancy and unsettlednesse and to keep our hearts more stable in our obedient walking before him therefore he bindes us in the bond of the Covenant Hence saith the Lord to Abraham Gen. 17.7 I will stablish my Covenant with thee and then in versâ— 9. he addes thou shalt therefore keep my Covenant Abraham must keep covenant with God as he looks for blessing from him The Lord doth it for the stronger consolation of his people that Reason 3 in all their distresses and difficulties they might ever have recourse to the faithfulnesse of the covenant which the Lord hath made with them he is a God that cannot lie nor alter the things which have gone out of his lips and therefore we have the stronger consolation Heb. 6.17 18. his promises beings yea and Amen which cannot fail 2 Cor. 1.20 This was Davids stay 1 Chron. 17. ult though friends be unfaithfull and many deceive yet the Lord is faithfull and cannot fail his people this is the foundation of their comfort a rock for them to stand upon when the storms blow and the waters beat and they finde themselves destitute of all other comfort and help Reason 4 The Lord doth hereby put an honour upon his people
to him by the Father Esa 50.5 6. Joh. 10.17 18. And according to all this which Christ thus covenanted with the Father he was carefull to discharge the same Joh. 17.4.6 Joh. 12.49 50. 4. According to all this Covenant passed betwixt the Father and Christ Christ expects the glory which was promised to himselfe and to his members To himselfe Joh. 17.5 and to his members Joh. 17.24 He expects the accomplishment of both from the Father Thus farre then I grant a Covenant betwixt God the Father and Christ and hence it is that God is called the God and Father of our Lord Jesus Christ Ephes 1.3 which is by reason of the Covenant betwixt them But if any shall hereupon conclude that there is no Covenant passing betwixt God and us then I say they deny that which is as cleare in Scripture as the Sunne shining at noone day I may say of them as the Apostle doth of some 1 Tim. 1.7 that when they would be teachers they understand not what they say nor whereof they affirme There is therefore a Covenant passing between God and man which I will prove by these evidences 1. Consider those expresse testimonies wherein mention is made of Gods Covenanting with the people of Israel which must needs hold forth a Covenant between God and man Deut. 4.23 Take heed unto your selves lest you forget the Covenant which the Lord hath made with you c. Esa 55.1 2 3. where the Lord calls every one that thirsts after life to come unto him These are called to enter into Covenant with God but these speeches cannot be applyed to Christ but to us that wee should come to Christ and through him make up an everlasting Covenant betwixt God and us see also Jer. 31.31 I will make a new Covenant with the house of Israel and Judah and in Ezek. 20.37 saith God I will bring them into the bond of the Covenant which places hold forth a Covenant between God and man 2. Consider more particularly such testimonies as doe expresse Gods Covenant with sundry particular Saints as with Abraham Gen. 15.18 and 17.2.4.7 and the same renewed to Isaac Gen. 26. 3. and confirmed to Jacob Gen. 35.12 all mentioned together Levit. 26.42 Psal 83.3 2 Chron. 13.5 I thinke that there is none so sottish as to say these persons were Christ 3. Lest any should say It 's true God makes a Covenant with us but it is made with us not in our persons but in Christ Therefore in the third place consider such Scriptures as doe not onely expresse a Covenant of God made with us but a Covenant on our part made with God as Psal 50.5 Call my Saints together that make a Covenant with mee with sacrifice the Saints make a Covenant with God Hence we are said to passe into Covenant with the Lord Deut. 29.12 as God for his part enters into Covenant with us so doe we also with him 4. Consider those places frequently used in Scripture in which wee are said sometimes to keep Covenant as Psal 25.10 Psal 44.17 103.17 18. Sometimes to transgresse and breake Covenant Gen. 17.14 and not to be faithfull in Covenant Levit. 26.15 From which places I argue thus Those that either keepe or breake Covenant those are in Covenant and doe make a Covenant with God but wee are said to breake or keepe Covenant Ergo. 5. Consider that the Covenant made with Christ concerning us was made from everlasting 2 Tim. 1.9 Tit. 1.2 The promise was made to Christ before the foundation of the world but there is a Covenant also made in time Deut. 29.12 noted in these words this day if there were no other Covenant between God and us but what is made with Christ then it couâ—d not be said to be to day because the Covenant made with Christ was before the world was and therefore the Covenant and promise that is made to day must needs be made with us 6. That Covenant of which Christ is the testator must needs be a Covenant with us else if the Covenant were made onely with Christ then he must be both testator and the partie to whom the Testament and Legacies are bequeathed which is absurd Men doe not use to bequeath a testament to themselves but Christ is appointed the testator Heb. 9. In the covenant between the Father and Christ there he is a partie not the testator but in this he is the testator therefore besides the covenant between God and Christ there is also a Covenant between God and us and therefore the covenant is not made with Christ alone but with us also 7. A seventh argument may be taken from the paritie and likenesse between the covenant of works and the covenant of grace though there be great difference between them as shall be shewed afterward yet they agree in this in that they are both made betwixt the same parties and persons between God and man God made a covenant of workes with Adam and that being broken he comes and makes with him a new covenant of grace through Christ Gen. 3.15 The seed of the woman shall breake the serpents head one of these covenants comes in the roome and stead of the other and therefore the parties covenanting are the same God and Adam in the first covenant the same God and the same Adam in the second covenant 8. From the end and use of the Sacraments which is to confirme the covenant of grace as being the seales of it Rom. 4.11 Now in reason these two must goe together the Covenant and the seale of it It were a fond thing in a man to make a covenant with one and to give the seales to another they must have the seales that have the covenant made with them but the seales of the covenant the Sacraments are given to us and therefore the covenant is made with us also 9. If there be no promise or covenant made to us as some would have it then infidelitie and unbeliefe is in us no sinne for as the Apostle saith Where there is no law or commandement there is no transgression so where there is no promise there is no unbeliefe When God promiseth and yet then wee believe not this makes unbeliefe a great sinne but if wee have no promise made unto us then are wee not bound to believe and so our not believing is no sinne 10. The contrary doctrine is a doctrine tending to licentiousnesse for as the covenant tends as wee have heard to bind us faster to God to walke before him in obedience so on the contrary to say that there is no covenant between God and us it opens a gap to loosnesse of spirit For if there be no covenant then cannot a man be charged with unfaithfulnesse to God though he walk never so loosly and therefore let such men as broach such tenents take heed whilest they teach such libertie they be not found to be the servants of corruption 2 Pet. 2.19 These are the arguments to
prove that there is a covenant between God and man Object There is a seeming strong objection agâ—â—â—â—â— this truth taken from that speech of the Apostle Gal. 3.16 where it is said The promises are made to Abraham and to his seed not seeds as speaking of many but seed as speaking of one and that one seed is Christ and therefore there is no covenant or promise at all made to us but onely with Christ or to Christ Answ The objection is weightie in outward appearance and yet there is more in the Text against them that bring it then for them for the promises are expresly said to be made to Abraham as well as to his seed which is against the tenent they bring it for Indeed it seemes thus farre to make for them that they are made only to one seed of Abraham which is Christ but in the other it makes flat against them because they are made to Abraham and therefore not to his seed onely which is Christ but to those that are faithfull and believing as Abraham was If therefore any will maintaine that God makes no promise or Covenant with us but onely with Christ then let them answer the Apostle in the same place urged by themselves let them tell us how the promises were made unto Abraham if they are made onely to Christ Let them shew how the promise is made onely to Christ and yet withall made to Abraham and then wee will shew how they are made to Christ onely and yet made to us also Untill they have untyed this knot wee might leave them without further answer But for the further satisfaction of those that desire to know the truth I will endeavour to cleare the Text so as to take away the stumbling stone lest any other should fall thereby For the clearing then of this place consider these five particulars 1. How Abraham stands before God and is to be considered of when he receives the promise 2. Consider what seed or seeds Abraham is said to be father of 3. How the name of Christ is taken in Scripture 4. In what order the promise is said to come to the seed of Abraham 5. Consider the scope of the Apostle in this place and these will give light to the thing in hand 1. Let us consider how Abraham is to be considered of us when the Apostle saith the promise is made to Abraham And to this I answer That he stands as a publick person as the common parent of all the faithfull to the worlds end he stands as one receiving the promise by faith not onely for himselfe but for all that should imitate him in his faith he stands as a pattern and example of all the children of God who are to be justified as he was Hence it is that in Rom. 4.1 and ver 12.16 he is called Abraham our father the father of many Nations the father of us all namely of all that doe believe As Adam in the Covenant of workes entered into that covenant not onely for himselfe but for all his posteritie so Abraham entered into the covenant of grace with God as the father of all the faithfull that should believe in Christ as he did In Rom. 11. he is said to be the root into which all the people of God are graffed Now this consideration gives us a little light though it do not wholly cleare the doubt helping to establish us in the truth for as Adam entring into Covenant with God for himselfe and his seed they that is the seed have thereby right to the promise of life by that Covenant in case they fulfill the condition so here Abraham taking the Covenant of God for himselfe and his children the promise and blessing doth thereby belong to them also As his faith descends downe to us as his children so his blessing conveyed by the promise descends downe upon us also Therefore saith the Apostle Gal. 3.9 They that are of faith are blessed with faithfull Abraham 2. Consider what seed or seeds Abraham is said to be father to and there is a double seed of his mentioned in Scripture First A carnall naturall seed according to the flesh proceeding from him by naturall generation but still remaining in unbeliefe And in this sense Christ speakes to these wicked unbelieving Jewes which went about to kill him acknowledging them to be Abrahams seed Joh. 8.37 meaning in respect of the fleshly generation and yet vers 39. he denies them to be Abrahams children for then saith he if yee were Abrahams children yee would doe the workes of Abraham implying that they were not the children of the promise therefore seeing Abraham must have a seed to inherite the promise and they were not the seed therefore Abraham must have another seed besides the fleshly or naturall seed Therefore secondly There is a spirituall seed that walke in the faith and steps of the faith and obedience of Abraham Gal. 37.29 And these are counted for the seed according to that in Rom. 9.6 7 8. they are not all Israel that are of Israel proceeding from him by naturall generation these are not counted for the true seed there is therefore a spirituall seed beside the carnall this the Apostle shewes clearly Gal. 4.22.28 29. the Apostle saith Abraham had two sonnes the one by a bond woman the other by a free woman Ishmael the sonne of the bond woman borne after the flesh with all those that are like unto him looking for righteousnesse by the Law are the carnall seed Againe Isaac borne by promise with all those that looke as he did for righteousnesse and salvation by faith in the promise they are the spirituall seed Now mark the promise is made to Abraham and to his seed not seeds that is not to both seeds both carnall and spirituall but onely to the one which is the spirituall that is the promise of life is not made to that carnall seed which looks for life by the works of the Law but to that seed onely which looks for it by the promise See how it was between Isaac and Ishmael when God made a Covenant with Abraham he made it not with both his sonnes but onely with one of them Gen. 17.19 viz. with Isaac Ishmael had some blessings cast in upon him for Abrahams sake ver 20. but the Covenant was established upon Isaac the seed of promise Gen. 17.21 As it is thus in the type so in the antitype Gods covenant is not made with those that are as Ishmael which are borne after the flesh and seek for life by the works of the Law but with those that are as Isaac the children of the promise and seeke for salvation by faith in Christ those onely are counted for the true seed And thus it is but one seed of Abraham which the promise is made unto Object But some will say this is not the seed here meant because this seed here meant is called Christ Answ 3 Here then comes in the third thing to
not to the Angels in heaven is yet pleased for our good and benefit to enter into bonds and bind himself unto us in the bond of a covenant to blesse us and to do us good this ought to be the admiration of heaven and earth See how this affected Abraham Gen. 17.2 3. When Abraham heard that God would enter into covenant with him Abraham falls upon his face before the Lord as first wondering and being astonished to heare and think of such a favour Secondly abased in himself as unworthy to touch the hand of the high God to make up the covenant with him he was abased in himself to see the Lord so abasing himself for his sake Thirdly he falls upon his face as thankfully acknowledging the grace offered Fourthly readily submitting himself to the Lords good pleasure will as one content to lie down at Gods feet submitting to the lowest conditions to do any thing believe any thing so that he might be partaker of this priviledge to be in covenant with the great God See also how this affected David 2 Sam. 7.18 Who am I O Lord c. And hence it is that the Lord mentions this as of his speciall favour which he vouchsafed to Israel Ezek. 16.8 that he entred into covenant with them whereby they became his people let us therefore herein see the abundant goodnesse of God to us Who would not love and fear this God of glory that is pleased to come down and condescend to enter into covenant with us who would not glorifie him for ever and for ever and willingly binde himself to serve and honour him The more he hath abased himself to honour us in taking us into covenant with himself the more let us exalt him and lift him up on high as the Lord did with Christ Phil. 2.8 9. because he humâ—led himseâ—â— â—herefore he exalted him and gave him a name above â—very name c. so should we exalt the name of the Lord our God thaâ—â—e should take us poor worms dust and ashes into covenant and fellowship with himself This lets us â—ee iâ— what way we must every one of us expect to receive Vse 2 the blessing of life and salvation from the hand of God this concerns all neerly to look unto we must enter into covenant with God to take him to be our God and to give up our selves to be his people all men hope to be saved and think that he that made them will save them and though they live as strangers from God and from his covenant and will enter into no bâ—nds with him but walk after their own lusts like the wilde Asse-colt that snuffes up the wind at her pleasure though they break all bonds and burst all cords though they live without care and conscience of Gods covenant yâ—t fâ—r all this they hope to be saved but such men deceive themselves God conveys his salvation by way of covenant and he doth it only to those that are in covenant with him therefore those only may without feare of disappointment look for his salvation that order their conversation aright Psal 50.23 to these will the Lord shew his salvation the loving kindnesse of God is upon those that fear him and keep his covenant Psal 103.17 18. but all those that break his covenant and will walk after their own hearts desire they may look for salvation but they shall be disappointed of it and finde themselves inwrapped in the snares of death God conveys his blessings only by covenant and this covenant must every soul enter into every particular soul must enter into a particular covenant with God out of this way there is no life thereupon is the exhortation of Hezekiah to his people 2 Chron. 30.7 8. Be not you stiff-necked as your fathers but yeeld your selves unto the Lord in the originall give the hand unto the Lord that is they should come and enter into covenant with God he alludes to the custome of men when they make a covenant or agreement they strike hands or take one another by the hand so saith Hezekiah Give the hand unto the Lord that is enter into covenant with him to be his people and then the anger of the Lord shall be turned from you That this is the meaning consider the same kinde of expression in other places Ezek. 17.18 the Prophet speaking of Zedekiah saith he had broken the covenant though he had given the hand c. he broke the covenant which he had made by giving his hand So Ezra 10.3.9 when the people reformed and entred into a covenant they gave their hands that they would put away their strange wives These places I bring to cleer that phrase concerning Hezekiah Give the hand unto the Lord that is enter into covenant with God this we must do every one of us for his own part give up our selves to the Lord as a people in covenant with him as for those that will not come within the bond of the covenant but will walk at liberty after their own hearts such shall never see peace nor did they ever enter into the path of life Such as will be saved must become Gods covenanted people this is the only way wherein we must expect life and salvation Quest If there be such a necessity of entâ—ing into covenant with God what must we do that we may get into covenant with him Answ You must do these five things 1. Break your covenant with your old sins and your lusts or else God will not enter into covenant with you Mat. 6.24 you cannot serve two masters these are so contrary that so long as you are in league with sin and the world you cannot enter into covenant with God take away the matter of provocation which at first brake the covenant between God and you and then there is one step made for your entering into covenant with him Examine thine own heart what is that which maintains the breach between God and thee and makes God a stranger to thee and put that away though never so gainfull never so pleasing a sin without this God will never enter into covenant with thee thou canst not be in covenant with thy sin and God together therefore breake thy covenant with sin if thou desire to be in covenant with God 2. Go before the Lord as guilty of thy former rebellion and unfaithfulnesse in breaking covenant with him and judge thy self for it lay down thy self and life before God confessing and acknowledging that it were just if he should destroy thee condemn thy self for thy former rebellion against him submit thy self to the good pleasure of his will as David saith Here I am let him do with me as seemes good in his eyes put thy life into the mercifull hands of God either to take it from thee or to give it to thee again say unto God If thou wilt save me thou shalt shew abundant grace if thou wilt destroy me thou art just go before God
and obey him no need was there to stirre him up to believe Gods goodnesse towards him of which he had no cause to doubt But when God cometh to make a Covenant of grace with man he finds him in his sin and rebellion full of feares and doubts and therefore had need to be encouraged to believe that God will be reconciled but then it was not so there was then nothing to cause distrust and therefore faith was not expressed in that covenant yet faith was then required as wee have shewed though not the same faith that is required in the covenant of grace But they differ in three things 1. The covenant of workes commandeth faith in God as a creator to preserve our being but not as a redeemer to deliver us from misery Adam was not bound to believe on God as a redeemer for then he needed no redemption But the Covenant of grace requires faith in God as a redeemer redeeming us from sinne and misery The Jewes professed they believed on God but by what faith When the faith of the Gospel was preached unto them by Christ and his Apostles they counted it a strange thing they clave to the Covenant of workes they therefore believed on God as a Creator but believed not on grace revealed in the Gospel by this faith they believed not on him 2. The Covenant of workes required faith to believe in God loving mee as created holy and continuing in the same puritie and holinesse before him and no further but the Covenant of grace commands faith to believe in God loving us and pitying us lost sinners 3. The faith required in the Covenant of workes was mutable as now all the righteousnesse required in that Covenant and so might be lost as afterwards it was by the sinne of Adam but the faith required in the Covenant of grace is such as is begotten of an immortall seed 1 Pet. 1.23 and therefore cannot be lost but abideâ— and continues for ever It is a faith that cannot faile Luk. 22. Thus yee see the same faith is not required in both Covenants Secondly It is not required in the Covenant of grace for the same end as it was in the Covenant of workes In the Covenant of workes faith was required as a part of that righteousnesse which the Law required it is one of the duties of the Law but in the covenant of grace it is required not as any part of our righteousnesse but onely as an instrument to receive and apprehend the righteousnesse which is wrought for us by Christ and therefore the faith required in the Covenant of workes was a giving unto God but the faith required in the Covenant of grace is onely a receiving from God that which he freely offers us Quest So that if the question be asked and stated thus Whether the Law and Covenant of workes doe require the same faith and to the same end as the Covenant of grace doth Answ I answer No it doth not as is evident by that of the Apostle Gal. 3.12 The Law is not of faith i it is not the doctrine of faith requiring faith and promising life upon believing but the Law saith thus The man that doth these things shall live in them as if he should say the Law requires not believing but doing therefore those are deceived that would bring in the faith of the Gospel to be required in the Law For the second doubt Quest 2 Whether doth not the Covenant of grace require workes as well as doth the Covenant of workes I answer It doth as is evident Titus 2.11.14 Answ The grace of God that bringeth salvation teacheth us to be zealous of good workes and Mat. 5.16 Let men see your good workes saith Christ though Christ preached not a Covenant of workes but of grace yet he calls for good workes But marke the difference 1. The Covenant of workes doth not require workes for the same end as the Covenant of grace for that requires workes as the matter of our justification before God so saith Moses understanding him in a Legall way Deut. 6. last This is your righteousnesse but the Covenant of grace requires workes not as a part of our righteousnesse but that thereby wee should glorifie God and manifest it that wee are made righteous by Christ James 2. wee are thereby declared to be righteous the godly conversation of a Christian maketh it evident to the consciences of men that he is a justified man 2. The workes that are required in the Covenant of grace are not required from the same beginning the Covenant of workes requires workes to be performed from our own strength and abilitie received in the Creation it presupposeth abilitie in our selves to doe what it requireth But the Covenant of grace requireth workes to be done by the help of the Spirit of Jesus Christ Phil. 4.13 I can doe all things saith the Apostle through Christ strengthning mee that is the power which the Covenant of grace directs us unto 3. The Covenant of grace doth not require works in the same order as the Covenant of workes doth for the Covenant of workes requires workes first and then faith to believe our selves beloved unto life but the Covenant of grace requireth faith first and then that we bring forth good workes therefore saith the Apostle Titus 3.8 Let them which have believed be carefull to shew forth good workes He doth not say Let them which have done good workes believe but first believe and then doe good workes he placeth faith before workes and hence it is that the obedience of the Gospel is called the obedience of faith Rom. 16.26 as following faith and springing from it Thus then this difference of the condition of the Covenants remaineth the one Covenant commanding workes the other faith Vse Let therefore every soule looke unto his faith that expects to receive the blessing of life by faith wee are brought into Covenant with God and are enabled to wait for the blessing of it Those that are of faith are blessed with faithfuâ—l Aâ—raham Gal. 3.9 Though there be imperfection in your works yet if your faith be working and it be not a dead faith but fruitfull manifesting it selfe in a holy life here is comfort it is faith that gives interest in the Covenant of grace let it appeare that it is a faith unfeigned and this is the condition to which God hath promised life and salvation Differ 2 The second maine difference is this namely that the Covenant of workes is made without a Mediator to mediate between God and man But in the Covenant of grace there is a Mediator coming between to unite God and man together and make them one Hence Heb. 9.15 Christ is called the Mediator of the new Testament so also Heb. 12.24 but the first Covenant of workes had no Mediator The reason of this difference is because when God came to make a covenant of workes with Adam then there was no disagreement between God and man
man was yet righteous persisting in that innocency and righteousnesse in which he was created there was yet no breach made the heart and mind of man answering to the mind of God and therefore there was no need of a Mediator to bring them together But when the Covenant of grace is made with man there is a former breach between God and him and so there is need of a third partie of a Mediator to make them one Hence is that in Gal. 3.20 A Mediator is not a Mediator of one whiles wee are one with God there is no need of a Mediator no more then there is need for one to mediate between a man and himselfe this is the ordinary interpretation of that place though it may probably beare another sense and so it was betwixt God and man in the beginning there was no variance then between them by sinne then God made a Covenant with man as with his friend as Abraham is called the friend of God but when sin had made a breach between God and man then strangenesse and enmitie followed God is estranged from us and wee are enemies unto God so that without a Mediator wee can never come to be united into Covenant againe Now man feares and trembles to come before God and God being offended cannot be at peace unlesse his Justice be satisfied Therefore when Adam had once sinned he feared to come into the presence of God and hid himselfe till God revealed and made knowne to him the Mediator of the Covenant that the Seed of the woman should breake the Serpents head The Covenant of workes was delivered to the children of Israel at Mount Sinai by the hand of a Mediator Gal. 3.19 Object and so the difference is taken away I grant the Covenant of workes was then revealed and made Answ 1 knowne to the children of Israel as being before almost obliterated and blotted out of mans heart and therefore God renewed the knowledge of the Covenant of workes to them I grant also that the Law was given to them by the mediation Answ 2 of Moses who was a mediator betwixt God and them But I adde withall that the Law though it containe the summe Answ 3 of the Covenant of workes yet was not delivered unto that people for this end to stand between God and them as a Covenant of workes by which they should be justified and live but onely as it was subservient and helpfull unto them to attaine the end of the former Covenant of grace which God had made with them in their fathers God had promised Abraham to be a God to him and to his seed but now the Israelites having been long trained up among an ignorant and Idolatrous people they little knew what need they had to flie to the promise of grace and therefore the Lord now reveales his Law to them in that manner to make them see by the terrors of the Law that they cannot come neare unto God thereby this was the Lords end in giving the Law unto them and not to stand between God and them as a Covenant of life by which they should live This is evident by that of the Apostle Gal. 3.19 Wherefore then serveth the Law The Apostle had before proved that wee are justified by faith in the free promise and not by workes some then might object Why was the Law then given to the children of Israel The Apostle answers it was given to restraine transgression to convince men of sin and to be as a Schoolmaster to bring them to Christ Gal. 3.24 These then were the ends of giving the Law 1. That the knowledge of sinne might abound Rom. 5 19 20. The Law entred that sinne might abound that is the knowledge of it that man might know his sinne Secondly To lead them to Christ Thirdly To restraine the transgression and sinne of man and to keepe them in obedience But not as I said to stand in the forme of a Covenant for them to be justified and saved thereby The Law is to be considered two wayes First Absolutely and by it selfe as containing a Covenant of workes Secondly Dependantly and with respect to the Covenant of grace 1. Absolutely alone by it selfe and so it was given as a Covenant to Adam in the beginning and so considered it shews the way and meanes of life by which wee might live 2. Respectively as having reference to the Covenant of grace and so it was given to the children of Israel at Mount Sinai both as antecedent and consequent thereto As antecedent to it to prepare them for Christ and the Covenant of grace and also as subsequent to it to teach them how to walke and please God when they were entred into a new Covenant with him And thus was it given unto them And here because some may doubt of this truth I will therefore lay downe some grounds to confirme it and to make it cleare that the Covenant made with Israel at Mount Sinai was not a Covenant of workes Argu. 1 That Covenant which God made with Israel at Mount Sinai had Circumcision for the signe and seale of it which was the signe and seale of the same Covenant which God made with Abraham Gen. 17. And therefore this Covenant made with Israel having the same signe and seale with the other made with Abraham it was the same Covenant also For if the Covenant had been altered the seale should have been altered also the seales of the one Covenant not being sutable to the other It were now absurd to bring in the seales of the Covenant of workes made with Adam and to annex them to the Covenant of grace now made with us in Christ and no lesse inconvenient were it to put the seales of the Covenant of grace to the Covenant of workes Now if this Covenant made with Israel was the same with that which was made with Abraham having the same seale and confirmation then surely it was not a covenant of workes but of grace because the covenant made with Abraham was a covenant of grace and not of workes Rom. 4. Object But it may be said that Circumcision was a seale of the covenant of workes else how doth the Apostles Argument hold which he urgeth Gal. 5.3 where he saith If yee be circumcised yee are bound to keepe the whole Law As implying that Circumcision was a seale of the covenant of workes binding them to the observation of the whole Law that they might be justified thereby even as Baptisme binding us to believe on Christ for forgivenesse of sinnes is therefore called a Sacrament of the Covenant of grace Wee must consider Circumcision two wayes First Answ According to its primitive institution as it was appointed by God unto Abraham and then as it was abusively urged and intended by those Judaizing Apostles which sought to corrupt the truth In the Primitive institution of it it was appointed to be a seale of the covenant of grace as is evident Rom. 4.11 But the
false Apostles urged it as a worke of the Law as a dutie and worke to be done necessary to justification and salvation Now the Apostle in saying that if they were circumcised they were bound to keepe the whole Law doth not look at the Primitive institution of it but hath respect to that which the false Apostles intended urging Circumcision as a work of the Law necessary to their justification and salvation and thus taking it the Apostle doth truly tell them that if they were circumcised in this manner and to this end they were bound to keepe the whole Law because by what reason Circumcision was necessary by the same reason all the rest of the Law was necessary also and if they were bound to observe Circumcision to be justified by it then were they also bound to observe the whole Law because if wee be justified by workes wee must doe all the Law to obtaine justification by it This is the Apostles intent but this doth no more prove Circumcision to be a seale of the covenant of workes then our Baptisme is Concerning which I may say as much as Paul doth of Circumcision if any shall esteeme Baptisme as a worke by which to be justified I will then say to such a one that if he be baptized in this manner and for this end to be justified by it as by a worke that then he is bound to keepe the whole Law But did not Circumcision in the Primitive institution of it Quest bind them to the observation of the whole Law Yes but not in that sense as now wee speake of Answ it bound Abraham and all his seed and all such people as should joyne themselves unto them to observe all the ordinances and commandements of God But how not as workes to be justified by but as meanes by which they should testifie themselves to be a separated people severed from other people of the world having peculiar Lawes given to them to walke by They had ceremonies to lead them to Christ such as no other people had they had Judgements and Lawes of State given by God himselfe so as no other people of the world had the like they had the Morall Law revealed unto them more fully then any other people and in the observation of all these they were to testifie themselves to be the people of God not communicating with the Lawes of other Nations but walking in their owne but yet not so as to justifie themselves thereby Circumcision bound them to the observation of the Law in the former way but not in the latter Argu. 2 The covenant of workes binds not to the observation of the ceremoniall law but of the Morall onely but that covenant at Mount Sinai bound them to the keeping of the Ceremoniall law and therefore was not properly a covenant of workes Hence saith the Apostle Heb. 9.1 to 6. That the first Testament or Covenant had ordinances of divines service c. By the first Testament meaning the Covenant delivered at Mount Sinai Now these ordinances mentioned by the Apostle were types and figures of spirituall things belonging to the Church of the new Testament and did appertaine to the covenant of grace signifying the blessings wee receive by Christ and if these ordinances respecting Christ were given in the first Testament or Covenant then surely that Testament or Covenant was not a Covenant of workes Argu. 3 That Covenant which did so convince of sinne as that it did also shew the way of expiation of sin and of forgivenesse could not be a covenant of workes for the covenant of workes onely convinceth of sinne and condemnes for sinne but shews not the way of expiation of sinne But this covenant at Mount Sinai did so convince of sinne that withall it shewed the way of forgivenesse for it taught men to looke for righteousnesse by the bloud of the sacrifice which was in type the bloud of Christ and therefore it so revealing and shewing Christ it could not be the covenant of workes Argu. 4 The covenant of workes was in Adam made with all none excepted not with one people more then another But this covenant made with Israel was made with them as with a select chosen and peculiar people whom God had taken to himselfe out of all the people of the earth and thence is that Preface before the Law I am the Lord thy God that brought thee out of the land of Aegypt God had separated them to himselfe from Aegyptians from Canaanites from Edomites c. and then revealed his Covenant unto them therefore this covenant made with Israel alone cannot be a covenant of workes which is made with all flesh That covenant which God made with Moses his person was Argu. 5 not a covenant of workes but of grace but the covenant which God made with them was the same which he made with Moses as appeares Exod. 34.27 therefore c. If any shall say that God then made a covenant of workes with Moses then it must follow that Moses was not now nor before under a covenant of grace which is contrary to the Apostle Heb. 11.23 24. when he saith By faith Moses when he came to yeares c. or else if he were before and now under the covenant of grace and yet now God makes another covenant with him putting him under the covenant of workes then a man may be at the same time under both covenants of workes and grace and so both under blessing and curse and in a state both of life and death If it had been a covenant of workes which God made with Israel Argu. 6 at Mount Sinai then should he have called them from a covenant of grace to a covenant of workes from a covenant of life to a covenant which now in this estate of corruption ministers nothing but death which is contrary to the Apostle Gal. 3.17 where he shews the Law cannot disanull the former Testament this were to make the Lord goe from a covenant of grace to a covenant of workes and it were the same in effect as to make them perfect by the flesh when the Lord had begun with them in the spirit Gal. 3.3 God carries on his people from faith to faith from grace to grace and not from grace to workes Therefore the covenant then establisht with them was not a covenant of workes for them to expect life by but onely the covenant of workes was then revealed with reference to the covenant of grace That covenant which was made by a sacrifice coming between Argu. 7 and confirmed by the bloud of the sacrifice that covenant is not a covenant of workes but this covenant was so made and confirmed Exod. 24.2 3 4 5 6 7 8. that sacrifice typed the sacrifice of Christ that bloud typed out Christs bloud but Christs bloud doth not confirme the covenant of workes but of grace But against this some doe object divers things Object 1 They say the covenant made with Israel at Mount
expect from him he prayeth not for them he pleads onely for them that fly to grace through him these that enter into a covenant of grace have Christ their advocate but as for those that are under the Law they have God against them the Law against them they have all creatures to accuse and to testifie against them but have not one to mediate for them no Christ no Mediator to stand up in their cause to turne away from them the wrath which they have provoked It may serve for direction Doe we then desire to be in covenant Vse 2 with God to be under grace and to partake with the Saints in the blessings of this Covenant Then trust not to your selves to your own righteousnesse but goe to Jesus Christ the Mediator of the Covenant give up your selves unto him put your selves into his hand and goe hand in hand with him into the presence of the Father that he may mediate for you and plead your cause As the Israelites said unto Moses Goe thou and speake unto God for us so let us say unto Christ Lord Jesus Goe thou and plead with the Father for us if wee come neare unto God without thee wee dye the fire will consume us wee are destroyed This is the way All men hope well of themselves and trust to their own righteousnesse or else they thinke that the promises of God are large and that Christ is a Mediator for all men and as the Jewes trusted in Moses Joh. 5. so doe all now trust in Christ And usually none are more confident then those that never knew their need of a Mediator betwixt God and them But as the Israelites had they not heard those thundercrackes seene the lightning and tempest and earthquake had not these made them afraid and shaken their hearts they would never have gone so unto Moses and besought him to be a Mediator between God and them so surely is it with us wee never come to Christ to mediate for us till by the Law wee see our selves to be dead condemned men Here therefore begin look upon the terrors of the Law see and read thine own condemnation and curse against thee by that Covenant and then as the Israelites when they were slung with the fiery Serpents they looked up to the brasen Serpent by it to be healed and as they in their feare went unto Moses so let us in our feare goe unto the Lord Jesus who is the onely Mediator between God and us It may serve for incouragement unto such as are smitten downe with the terrors of the Almightie so as they dare not approach neare unto God to offer up any service or sacrifice unto him but God appeares in their eyes as a consuming fire they had rather fly unto the holes of the rockes and have mountaines to cover them and hills to fall upon them then to approach before the face of the dreadfull and just God As Exod. 20.21 the children of Israel stood afar off from God they durst not draw near because they saw God as a consuming fire Exod. 24.7 so it is with some fearfull consciences God is terrible unto them they dare not come neare where the Lord is to have any thing to doe with him thus it was with Adam after he had sinned he runs into the thicket to hide himselfe from the presence of the Lord and rather would he have had the trees fired about his eares and himselfe to have been turned to ashes with them then to have been brought forth before the face of God to answer for his sin which he had done Thus also it was with David himselfe after his sin of pride in numbering the people 1 Chron. 21.30 But let such remember what the Lord spake to the children of Israel in the like case Exod. 20.18.20 Feare not saith Moses for God is come to prove you that his feare may be in you that you sin not feare not with a slavish and servile feare to fly from his presence onely feare him with a reverend feare feare to sin against him Let them not be afraid to come before God but consider though there is no accesse to the Lord whiles they be under the Law there being none there to mediate for them yet let them fly from that Covenant to a Covenant of grace and here there is an Advocate a Mediator ever standing at the right hand of God to plead for such as come unto God by him so that though we have been enemies and strangers yet coming for grace in the Mediator his name there is hope wee may finde grace and acceptance by him therefore saith the Apostle Eph. 2.18 19. Through him wee have accesse unto the Father c. and Chap. 3.12 In him wee have boldnesse and accesse with confidence Heb. 7.25 He is able to save all that come unto God by him Be our case never so miserable in our owne eyes yet if wee come unto God by him he is able to save us to the uttermost and if wee come unto him he will not cast us away Joh. 6.37 For comfort to such as are entred into Covenant with God by Vse 4 the mediation of the Lord Jesus the Mediator of the Covenant here is their comfort that this covenant so made can never be disanulled or broken off Satan will not be wanting to make a breach if possible he can he envieth this uniting of God and man in covenant one with another As soone as ever he saw a Covenant passed between God and our first parents he presently bestirred himselfe to make a breach between them he did then cast between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apple of strife as I may so call it to draw man to violate the Covenant of obedience which God had bound him in and so he broke asunder the Covenant between God and man and thus he seekes still to disanull all Covenants between God and us And were our Covenant now without a Mediator as the former was he might prevaile against us and make a new breach as he did before but now here is our stay and strong assurance that if we be once taken into this Covenant of grace this covenant will hold though God might in his Justice breake with us and we◠would breake with God through our sinfull infirmitie and backsliding disposition that is in us yet the Mediator the Lord Jesus Christ standing betwixt God and us keeps us together that wee can never fall asunder he pleads with the Father to reconcile him to us when he is angry with us he pleads also with us and when wee are going backe from God he brings us to him againe by renewing in us our repentings before him he draws the heart againe before the throne of grace powres upon us a spirit of grace and supplication puts in our mouths words of confession and stirres up in us sighes and groanes of spirit intreating the Lord that though wee have gone backe from him yet he
would againe receive us graciously Hosea 14.2 And thus by meanes of this our blessed Mediator and Advocate wee are holden and continued in Covenant with God so as the Covenant of his grace peace made with us stands fast through Christ notwithstanding our manifold declinings and turnings backe from him Differ 3 The third difference between the Covenant of workes and of grace is this That in the covenant of workes Gods acceptation begins with the worke and so goes on to the worker or person working But in the covenant of grace his acceptation begins with the person and so goes on unto the worke In the one God accepts the person for the workes sake In the other God rewards the worke for the persons sake Hereof it is that the life promised in the Covenant of workes Rom. 4.4 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a debt as due unto the worke unto which it is promised But that which is promised in the covenant of grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift as being freely given to the person without respect to any worke or if to the work yet for the persons sake This word gratis freely puts the difference between the covenant of workes and of grace In the covenant of work God justifies the doers of the Law but not gratis freely but in the covenant of grace God justifies freely without respect to the worke out of love to the person This is noted in the speech of Moses concerning Abel Gen. 4.4 God had respect to Abel and to his sacrifice Abel being a believer and under grace God had respect to his sacrifice but it was because he first had respect to Abel himselfe Hence also is that argument of theirs in Judges 13.23 Judg. 13.23 If say they the Lord would slay us he would not have accepted an offering at our hands They reason from the acceptance of their service to the acceptance of their person because the person is accepted first and therefore if the offering be accepted then the person much more But on the contrary the Lord threatneth that when he tooke no pleasure in their persons Mal. 1.10 then their offerings should not be regarded And so when Elijah and the Priests of Baal offered the same kinde of sacrifice God accepted the sacrifice of Elijah but not of the other because his person was accepted but theirs were not In 1 Kings 8.52 1 King 8.52 God is said to have his eyes open to heare the prayers of his people it is not the eye which heares but the eare yet God is said to have his eyes open to heare our prayers because there is something first in Gods eye which makes his eare to listen unto our cry First he looks favourably upon our persons and hath a gracious respect unto our selves and then he bowes his eare to the prayer which we make before him According to that Psal 34.15 Psal 34.15 The eyes of the Lord are upon the righteous and his eare is open to their prayers Thus it is in the Covenant of grace Gods acceptance beginneth first with the person And hence it is that when God hath cast favour upon the person then he accepts weake services from them A cup of cold water is better accepted from such an one Mat. to last Micah 6.6 7. then a thousand rivers of oyle from another hand yea though there be imperfections and weaknesses in the thing done yet God passeth by the weaknesses for the favour he beares unto the person As wee may see in Jacob he seekes the blessing but mixeth so much imperfection and sin in it that if God had not accepted his person he might have brought a curse upon himselfe in stead of a blessing but God had said Jacob have I loved and therefore though he liked not his dissembling yet he passed by his infirmitie and Jacob got the blessing And so David 1 Sam. 11. ult though the thing which he had done displeased the Lord yet God tooke not his mercy from him as he tooke it from Saul for Saul was under a covenant of workes and David under a covenant of grace Herein the Lord would shew that it was the person not the worke which he had respect unto But Adam being under a covenant of workes he finds acceptance with God no longer then his worke is found perfect before him All his personall indowments excellent gifts and the Image of God which was stamped upon him by which he was but little inferiour to the Angels all these could procure him no favour or acceptance any longer then his worke was right because he was under the Covenant of workes his person is accepted according to his worke Vse 1 For all such as are under the Law and have not yet made their refuge unto grace to finde acceptance in Christ nothing that they do hath any acceptance with God Tit. 1. last Themselves are abominable and so are all their workes abominable Psal 14.1 And till they come to have their persons accepted in Christ it 's in vaine to tell God of their services and what great things they have done he regards none of their workes they are to him as the filthinesse of a menstruous woman Though they doe such things as are highly esteemed amongst men yet they are but abomination in the sight of God In Luk. 18. Luke 18. the Pharisee tells the Lord what a number of good workes he had done fasting praying paying tithes dealing justly c. But what doth all this availe him he goes away without any acceptance before God So Mat. 7.22 Mat. 7.22 and Luk. 13.26 Luke 13 26. they shall come and say unto Christ Wee have eaten and drunke in thy presence and prophesied in thy Name and done many great workes But see what the Lord saith Depart away from me I know you not Their persons were never accepted by grace in Christ and therefore all that they had done was but as if they had brought a carrion for sacrifice or had offred swines bloud before the Lord. Here therefore begin if wee would have our workes accepted come before God in humilitie and sense of our owne vilenesse as the Publican did and seeke to be accepted through grace in Christ and then come and offer thy gift and so coming both thou and thy sacrifice shall finde acceptance with God But as in his own might shall no man prevaile 1 Sam. 2.9 1 Sam. 2.9 so now in this state of sin and corruption in his own worke shall no man finde acceptance in Gods sight Vse 2 For singular comfort unto all such as having made their refuge unto grace have found acceptance through faith in Christ Be herein comforted that the weakest and poorest services that you put up to God in Christ are accepted of him These are many times discouraged by reason of their weake performances Oh! there is so much deadnesse coldnesse dulnesse so many by-thoughts
such hypocrisie in their best actions that they cannot thinke that ever such sorry services such lame and sick sacrifices should be accepted of God But tell me you that thus complaine To what do you look that you may finde acceptance with God To your workes or to the riches of grace revealed in the covenant of grace accepting your person through Christ Doe you looke that your worke should be accepted for its own sake or through grace in Christ your persons being first accepted in him If you looke to your workes God regards neither you nor them but if you fly to the aboundance of grace looking for your acceptance there then feare not thy weakest endeavours are accepted before God and doe find favour in his fight Our comfort lyes not in the excellency of our duties but in our free acceptance in Christ Thinke thus thy workes being done never so weakly are not worse then thou thy selfe wast when first thou wentest to the throne of grace begging to be received through grace If then God did in mercy accept thee when thou wast so vile doubt not but out of the same grace and mercy he will accept thy worke also his promise being that he will spare such as a man spareth his sonne that serveth him Mal. 3.17 Mal. 3.17 Great cause hast thou to be humbled and displeased with thy selfe that thou canst performe no better service to thy God that thou art so dead and livelesse in the things of thy God who hath so graciously looked upon thee But no cause therefore to thinke that thy service is not accepted because Gods acceptance begins in the person not in the worke accepting the worke for the persons sake And therefore if God have accepted thy person he will accept thy worke also The fourth difference is this In the Covenant of workes a man Differ 4 is left to himselfe to stand by his own strength But in the Covenant of grace God undertakes with us to keep us through faith The reason of this difference is because when God comes to make a Covenant of workes with Adam he finds him furnished with a sufficiency of power which was put into him in his creation But when he comes to make with us a Covenant of grace in this estate of sin he finds us of no strength Rom. 5.6 Rom. 5.6 impotent feeble possessed with a spirit of infirmitie made up of weaknesses having no power and therefore Isa 40.29 the Lord promiseth unto such that he will give strength unto them and increase power The Lord knowes the infirmitie of our flesh how impossible it is for us to fulfill any part of the righteousnesse which the Law requires Rom. 8.3 Rom. 8.3 He knowes also what powers we have against us Ephes 6. and therefore he tells us that we are kept not by our own power but by his power through faith unto salvation 1 Pet. 1.5 1 Pet. 1.5 And hence is that in Joh. 10.28 Joh. 10.28 Christ tells us that none shall plucke us out of his hand And this is the reason that though Adam fell from his first estate and lost the life promised in that Covenant made with him yet we fall not he had more strength of grace then wee and wee have more corruption then he for he was then pure without sin yet being left to his own liberty he willingly forsooke the commandement of God and fell into a state of perdition But wee being weaker then he yet being once taken into the Covenant of grace though we have the same powers of darknesse against us as he had yet wee fall not so as to sin unto perdition as he did because wee are supported by the power of God Adams life was put into his own hand ours is put into the hand of Christ wee are committed to his care and trust The Father hath given us unto the Sonne the Sonne hath taken us at the hand of the Father and hath undertaken with the Father for us to present us before him As in Gen. 43. Gen. 43. Judah undertakes with his father for Benjamin At my hand saith he shalt thou require him c. So doth Christ undertake for us at his hand the Father requires us and Christ hath ingaged his own faithfulnesse to keepe us till he have presented us perfect before his Father Vse 1 See hence the ground of that which sometimes seems marvellous in our eyes we see men of different abilities some simple weak and despised others indued with eminent gifts and excellent parts yet those that so excell many times fade and fall away their graces wither their light is extinct and they go out like the smoke of a candle with an ill savour whereas the weak and simple ones are upholden and go from strength to strength and increase with the increasings of God The reason hereof is because the one sort viewing themselves and their own excellencies in the glasse of their own conceit they trust in themselves and in their own strength and do not commit their souls to God to be kept by him and so are left unto themselves And then at length meeting with some temptation which is stronger then they their confidence and their strength fails them and so they fall and being left unto themselves they are never able to rise any more whereas the other being sensible of their own infirmitie and casting themselves on the power of God to be kept thereby they are hereby preserved and upholden against all the powers of darknesse which are against them so that either they fall not or if they do fall yet they rise again And thus it comes to passe that these that are weak in themselves they are strong through Christ as 2 Cor. 12.9 2 Cor. 12.9 And those that are strong in themselves are indeed weake in the power of God having no help nor assistance from him and so are quite overthrown This may stay the mindes of those that are weak they think they Vse 2 shall never hold out They cannot deny but the Lord hath shewed mercy on them and wrought his grace in their hearts but they feare they shall not hold out they feel such a power of corruption in themselves so many lusts such strong temptations who can endure True not of your selves but God is able to make you stand Rom. 14.4 Rom. 14.4 do but commit your soules to him in wel-doing as 1 Pet. 4.19 1 Pet. 4.19 And then consider that noble resolution of the Apostle 2 Tim. 1.12 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him go thou and do likewise If a friend relying upon thy trust and faithfulnesse should bring a Jewell to thee and intreat thee to keep it carefully thou wouldest be ashamed to be carelesse of it Christ is the faithfull and true witnesse therefore commit thy soul to him and he will keep
all their hearts who are yet under a Covenant of workes with a feare of this just God who will judge them without mercy And let this cause them to fly to the throne of grace and there to enter into a new Covenant with God As the Angel counselled Lot so doe I counsell thee hasten to get shelter under the wing of grace that thou mayst be freed from the wrath of the just God Vse 2 Seeing Gods end in the Covenant of grace is to glorifie his grace in us we may by this in some measure discerne what part wee have in the grace of this Covenant And wee may doe it by this if our aymes and Gods aymes our ends and Gods ends meet in one when we come to seek grace in his sight Many an one comes before God begs mercy and yet obtaines it not as Prov. 1.28 Prov. 1.28 because they aske amisse they seek it not in Gods way Consider therefore what seekest thou in begging mercy at his hand Dost thou seek onely to have thy sin pardoned onely to be saved from wrath this will not argue thy peace that thou art under grace But dost thou as well seeke the glorifying of his grace towards thee as the obtaining of thine own peace with him if God have put this disposition of heart into thee that thou couldest be content to lie downe in the dust and to take shame for thy sin before Angels and men so that the aboundant riches of his grace may be glorified in taking away thy sinne if thy desire be not onely that thou maist see his salvation but that the Lord himselfe may be made marvellous and his grace magnified in thee then thou art herein another David a man after Gods own heart thy thoughts are as Gods thoughts thy intents and ends the same with Gods ends Take this therefore as a pledge of his grace towards thee Never couldest thou so desire the glorifying of that grace if God had not a purpose of grace towards thee Naturall desires of our own good may perhaps worke a desire to have our sin forgiven but nature though elevated to the highest cannot reach this to desire the glorifying of grace as our end Vse 3 For comfort unto such as see their own unworthinesse and are discouraged thereby from seeking after grace with God They are so vile in their own eyes that they thinke it is impossible that ever such as they are should find favour and acceptance with God But let me aske cannot the riches of grace when it shall set it selfe on purpose to glorifie it selfe to the full cannot such grace make thee accepted Thou darest not deny it Hold here then grace can make thee accepted if it will please to glorifie it selfe now then consider this is the very end which the Lord aymeth at in saving his people scil to glorifie his grace in such as seeing their owne unworthinesse doe fly to grace alone to be accepted in Christ Jesus I say more If thou wert not unworthy there could not be any communication of grace to thee for were there not unworthinesse in us there could be no grace shewen from God When God will glorifie himselfe in a way of justice he will abase all the haughtinesse of man no excellency of man can then stand in his presence so on the contrary when God will glorifie himselfe in a way of grace there is no unworthinesse of man can hinder it he will exalt the most vile the abject the most despised and contemptible that not we but grace it selfe may be glorified 1 Cor. 1.27 28. 1 Cor. 1.27 therefore doe not wrong the grace of God but fly thereto in the sense of thine own basenesse and this is the readiest way to find acceptance It may serve for direction unto all such as desire to enjoy the Vse 4 blessings of this grace which God offers in his Covenant let them seeke it with the same minde that God offers it with a purpose and desire to have grace exalted and magnified doe not onely seeke it that you may be exalted by grace but that grace may be exalted in you Goe to God for grace with the same minde as Moses did and then we shall obtaine it as he did Now Moses sought it for this end that his mercy might appeare Exod. 32.32 Exod. 32.32 If thou wilt pardon their sin thy mercy shall appeare this reading I chuse and embrace as the best as if he should say they have indeed committed a great sin but the greater their sin is the more shall thy mercy and grace appeare if thou wilt forgive Thus Moses prayes and see how it prevailes with God In ver 10. the Lord seemed to have been resolved to consume them and bids Moses let him alone that his wrath might wax hot against them I will destroy them saith God I will not be intreated for them yet Moses notwithstanding goes before God confessing their vile and hainous sin but withall prayes Oh yet forgive and then thy mercy shall be magnified And this prayer of his prevailed with God he stayed his hand he changed his minde as ver 14. and destroyed them not These are prevailing requests with God when wee plead for the glorifying of his owne grace In Joh. 12.28 Joh. 12.28 our Saviour prayes to his Father Father glorifie thy Name and there comes a voice out of the cloud I have glorified it and will glorifie it againe so let us seeke grace from God for this end that it may be glorified in us Father glorifie thy grace and then the Lord in his time will answer us I have both glorified it and will now glorifie it againe In this way wee cannot misse of obtaining the thing wee seeke for at Gods hand Differ 6 In the Covenant of workes God deales alike with all that are alike in themselves Looke how he deales with one so will he doe with another if they walke in the same way The same work shall have the same reward whether in good or in evill They that are alike in sin shall be alike in punishment Justice which is Gods rule in the Covenant of workes maketh no difference between persons that are equall in themselves It hath its ballance in its hand to give to every one according to their workes It is no respecter of persons Therefore God speaking of Bâ—asha 1 Kings 16.2 3. 1 King 16.2 3 saith that because he walked in the wayes of Jeroboam the son of Nebat who made Israel to sin therefore God would make his house like the house of Jeroboam They both make Israel to sin and therefore they are both alike in punishment so also he speakes of Jerusalem Ezek. 23.31 Ezek. 23.31 that because shee walked in the way of her sister that therefore he would give her cup into her hand Hence saith the Apostle Rom. 2.6 to 17th Rom. 2.6 to 17 â—h That every soule that continues in well-doing shall have glory and honour
but unto the disobedient shall be tribulation and wrath whether Jewes or Gentiles c. Where actions are alike God will deale alike with all such as are under the Covenaâ—t of workes What is just towards one is just towards another when actions and workes are alike Now God will deale justly with all He that commands us to give to every man his due Rom. 13.7 will not himselfe withhold due from any here therefore God will deale alike with all Let one fulfill the Law and he shall live thereby Let another fulfill it and he also shall have the same life Let one breake it and he shall dye and as many as breake it shall lye under the same condemnation But now it is otherwise in the Covenant of grace grace deales diversly with men that are equall in themselves where there was no difference before grace makes a difference as Rom. 3.23 24. Rom. 3.23 24 All have sinned c. there is no difference in our selves wee are all shut up in condemnation by sin but are all justified No but onely those that are of the faith of Jesus Hence saith the Apostle Rom. 9.10 11 12 13. that when Jacob and Esau were both in the same condition neither of them having done either good or evill yet grace put a difference betwixt them and preferred one before the other They were alike in themselves but yet they had not the like grace vouchsafed to them from God Justice is due but grace is free Justice must doe right but grace may communicate it selfe to whom where and in what measure it will Hence is that in Rom. 9.15 Rom. 9.15 I will have mercy upon whom I will have mercy c. He doth not say I will deale justly with whom I will he cannot deale unjustly with any But concerning grace he saith I will have mercy on whom I will have mercy Therefore to manifest the freenesse of his grace the Lord sometimes preferreth those that seeme least worthy he sets the younger before the elder Jacob before Esau Ephraim before Manasseh and the Gentiles which were aliens from God before the Jewes which counted themselves to be the onely people Consider those two speeches in Mat. 20. Mat. 20.14 15 The one ver 14. Take that which is thine owne and goe thy way the other ver 15. I will doe with mine owne as I will Here is our owne and Gods owne our owne is that which we looke for according to our agreement which wee have made with God for the worke done As those hyred into the Vineyard they agreed with the Master of the Vineyard for so much and that which they so agreed for for their worke that was their owne due by Justice But that which was not by agreement nor for worke but comes by grace that is Gods owne with which he may doe even as he will our owne is that which is due from Gods justice Gods owne is the gift of his free grace To every one God will say take thine owne And where there is no difference in worke Justice will make no difference in wages And if any begin to complaine that others are better dealt with then they the Lord answers to such I will doe with mine owne as I will Grace is mine owne and I owe it to none I will shew it where I will It is grace which makes the difference herein may God deale diversly giving more to one lesse to another as pleaseth him And hereto agrees that in ver 16th He that is first shall be last and the last first He that should be last in a way of Justice shall become first in a way of grace Those that Justice would set last and lowest Grace will advance and set highest This may serve to stop every mouth that is ready to open it selfe Vse 1 against God and apt to wrangle against the dispensation of his grace you have your owne therefore complaine not you have what you can require in a way of Justice and more and therefore let God doe with his owne what he will What if God will shew more grace to another then to you Is he therefore unrighteous you your selves will take the same liberty to shew the fruits of your kindnesse and courtesie where you will And will you be more free then God Let not your eye be evill because his is good murmure not against God repine not against men if they have received more if God have given them more gifts then unto you grudge not The spirit that is in us lusteth after envie James 4.5 James 4.5 And the Jewes were moved with envie when they saw the Gentiles preferred before themselves But learne to submit to the Lords dispensation neither murmure against him nor envie against men remembring grace is free to give to whom and wâ—â—re he will Vse 2 For incouragement to such as are yet under the condemnation of the Law though you have deserved to perish and have been as deepe in sin as many of those that are now in hell so as Justice can make no separation no difference between you and them yet grace may Consider how it was with those two malefactors Luk. 23.39 to 44. Luke 23.39 to 44. they were both in the same condemnation yet one flying to grace found mercy with the Lord one went to Paradise the other to hell Though you are as vile as the damned in hell yet grace may save you Vse 3 For all such as goe on in their sinne in an impenitent course marke what you must looke for what ever plagues or judgements have befell any sinner you going on in the same sinnes must looke for the same judgements Except you repent you shall likewise perish Luk. 13.2 3. Luk. 13.2 3. God is the same his justice the same now as before It followes the same rule to judge by therefore where the sinnes are the same if you be not under grace you must look for the like vengeance Consider what the Apostle saith 1 Cor. 10.7 8 9 10. Be not you murmurers idolaters fornicators as they were lest you meet with the same judgements as befell them Therefore take heed how you goe on in an impenitent course in any sinne lest the same plagues be inflicted on you Take heed of the covetousnesse of Judas the hypocrisie of Ananias the obstinacy of the Jewes the pride of Nebuchadnezzar the murmurings of the Israelites the lukewarmnesse of Laodicea lest yee taste of the same miseries Justice can make no difference The seventh difference is this That the Covenant of workes is Differ 7 disanulled and broken by one transgression never to be made up any more But the Covenant of grace is not broken asunder by many transgressions so long as wee follow God in a way of faith and repentance After many offences the Covenant of grace may stand firme still This difference is made by the Apostle Rom. 5.16 Rom. 5.16 The guilt came of one offence unto
condemnation but the gift is of many offences unto justification c. Adams one sin brought guilt upon him and all his posteritie because he was under the covenant of workes and therefore justification can be had by that Covenant no more But it is not so in the Covenant of grace neither one sin nor many sinnes doe exclude from life in this covenant But this gift is of many offences c. And this holds true not onely of such sinnes as are committed before our entrance into a covenant of grace with God but of such sins as are committed afterward as is evident Psal 89.31.34 God having made a Covenant with them though he chastise them yet his Covenant will be not breake c. The reason of this difference is from the summe and scope of the Covenant of workes which is to bind us to a totall full perfect and constant obedience of the Law in all things unto the end Gal. 3.10 so that one or once fayling breakes that Covenant But in the Covenant of grace God promiseth not onely to forgive but to multiply forgivenesses Isa 55.7 Isai 55.7 Hence though in many things we sin all as James 3.2 yet 1 Joh. 2.2 1 Joh. 2.2 wee have an Advocate with the Father And 1 Joh. 1.7 The bloud of Christ cleanseth us from all sin No number of sinnes doth exclude from salvation till they be accompanied with finall Apostasie impenitency and unbeliefe till as Heb. 3.12 wee doe by an evill heart depart away from the living God Hence also saith the Apostle Rom. 5.19 Where sin abounds there grace abounds much more God will glorifie his grace by our sinne As sin takes occasion by the Law Rom. 7.10 so grace takes occasion by our sin God will glorifie his grace thereby and make it marvellous in the eyes of the world so that men shall wonder that such grace should be shewed in pardoning such sinnes that they shall say as Micah 7.18 Micah 7.18 Who is a God like unto thee who passest by the transgression of the remnant of thy people Consolation to the weake Saints of God Vse who are often cast downe in themselves through sense of their own infirmities and the many falls they are subject unto by reason of which they are cast into sad feares and doubts concerning themselves yea so farre as to make conclusions against themselves that they cannot belong unto God because as they thinke if they were the Lords people and his grace were effectuall in them they should not be so often overcome But such must know that so long as the sinnes that are in us be repented of and mourned for it is not one nor many infirmities which can make voyd the Covenant of grace which wee are entred into or hinder us of the blessing that comes thereby Wee must remember that we are not under the Law but under Grace wee must not be too severe against our selves like Novatians denying pardon to second falls In so doing we set such limits to the grace of God as he himselfe hath not set God hath not said He will pardon once and no more or that he will pardon sinnes before grace received but not those committed after God never so stinted his grace but his gift of grace is against many offences unto justification of life In denying therefore of pardon to our selves for sins iterated and for our often infirmities so long as there is a spirit of repentance working in us and we are humbled for them before God we doe not onely wrong our selves and deprive our soules of the peace we might enjoy but we do wrong to the grace of God as if that grace were not sufficient for us as if that God could not or would not renew his gracious pardon to us as wee renew our repentance towards him Let such consider what the Lord hath commanded us to doe we must not onely forgive seven times but seventy times seven times if our brother turne againe and say it repenteth me And can wee thinke that God lookes for more mercy from us towards our brethren then he will shew towards his owne children He hath bidden us daily to pray for the forgivenesse of our sinnes as knowing that we are subject to daily infirmities and doe stand in need of daily mercy and forgivenesse And therefore to limit Gods grace as we are apt to doe is in effect to turne the Covenant of grace into a Covenant of workes as if there were no more grace under the one then under the other Know therefore that whiles there is in us an holy watchfulnesse against the sin that dwells within us whiles it is our desire and care to please the Lord whiles we feele in our selves the spirit of grace causing us to mourne over him whom we have pierced by our sinnes though we be overtaken again and again through the infirmity of the flesh that is in us yet know that it is not one nor many offences that can deprive us of the blessing of this covenant of grace in which God hath promised to multiply forgivenesses according to the multitude of his great mercies Yet let no man abuse this doctrine unto carnall liberty this is childrens bread impure dogges and carnall livers that make no conscience of sinning have nothing to doe with this consolation it is onely to support the weak to comfort the feeble minded not to encourage the wicked and impenitent in their sin Let such know that though God abound in mercy and do multiply forgivenesses unto such as are humbled for their sins yet he will multiply plagues also upon impenitent wretches that goe on in their evill way To such neither many nor any one of all their sins shall be forgiven but being under the law they shall make an account to God for every transgression God will repay them all their wickednesses not one shall be forgotten or forgiven He is indeed abundant in goodnesse reserving mercy for his people and so he is also abundant in wrath against rebellious sinners and will abundantly reward the proud doer That the covenant of works if it be accomplished and fulfilled Differ 8 leaves in man matter of glorying and boasting in himselfe but the covenant of grace excludes all glorying in a mans selfe and leaves him nothing of his own to boast of but in the grace of God If Adam who was under the covenant of works had fulfilled that covenant he might have come before the Lord and said Behold Lord I have fulfilled the commandment which thou gavest me and done thy will now therefore justifie me and give me the life which thou hast promised here Adam had had something in himselfe to glory in Thus the Apostle speaks of Abraham that if he had had the righteousnesse of works by his fulfilling of the Law he should have had whereof to glory before God Rom. 4.1 Rom. 4.1 he might have said as the elder son did in Luk. 15.29 Luke 15.29
a type of one under the covenant of works I have served thee these many years never brake thy comandment c. Hence is that in Rom. 11.4 To him that works the wages is counted a debt Man might have required life from God as a due debt But in the covenant of grace a man hath nothing left him of his own to glory in before God But all his glorying is in the grace of God as 1 Cor. 1.30 31. 1 Cor. 1.30 31. Christ is made unto us wisdome righteousnesse sanctification and redemption that whâ—soever glories should glory in the Lord. The covenant of grace teacheth us to look at our selves as lost and undone creatures but withall to look at the riches of grace and to glory in Christ As Paul 1 Tim. 1.13.14 I was a blasphemer c. But the grace of our Lord Jesus Christ was aboundant towards me This difference the Apostle layes down on both parts both in respect of the covenant of works and of grace Rom. 3.27 Rom. 3 27. Where is boasting then It is excluded By what law Of works No the law of works doth not exclude boasting but it is excluded by the law of faith which is the summe of the covenant of grace And so Ephes 2.9 Ephes 2.9 We are saved by grace and not by works Why so lest any man should boast as implying that there is matter of boasting if saved by works but not in bâ—ing saved by grace It is with us now as with a company of condemned prisoners all have received the sentence of death but thoâ—gh some be executed yet others are spared by favour from the Prince what have those that are saved to glory in more then the other Nothing in themselves onely in the favour of the Prince As in Pharaohs two officers whereof one was restored the other hanged so it is with us we are all condemned all have received a sentence of death in our sâ—lves and in some God will shew forth his wrath and make his power known Rom. 9.22 Rom 9.22 others he will spare reserving them as vessels of mercy prepared unto glory But nothing hath one to glory in more then the other but onely in the riches of grace which was shewed to the one and not to the other They that are saved may say I was in the same condemnation but the Lord hath had compassion on me because it so pleased him Here is that which gracâ— teacheth us to glory in Hee that is under the Law if hee fulfill the Law may say as Deut. 9.4 Deut 9.4 For mine own righteousnesse c. But he that is under grace must say as Deut. 9.6 Deut. 9.6 Not for mine own righteousnesse but according to his great mercy Tit. 3.4.5 Tit. 3.4 5. Object But Gal. 6.4 Paul who taught a covenant of grace no where more then in that Epistle yet wisheth a man to prove his own work that so he may have matter of rejoycing in himself and not in another Therefore it may seem that even the covenant of grace teacheth a man to glory in himselfe There is a twofold glorying one of confidence Answer the other of a good conscience First there is a glorying of confidence in regard of our righteousnesse and justification by it before God And this the Apostle wholly excludes Rom. 3.27 Rom 3.27 Ephes 2.9 Ephes 2.9 as was shewed before n ither doth he give any allowance to this in the place alledged Gal. 6.4 Secondly there is the glorying of a good conscience before men and this is allowed unto the Saints Thus Paul himselfe 2 Cor. 1.12 2 Cor. 1.12 My rejoycing is the testimony of a good conscience and 1 Cor. 9.15 And this glorying is either sincere and upright or hypocriticall and unsound Sincere glorying is when a man being privie to his own integrity pleads his own faithfulnesse against the calumnies and accusations of men As Job when he was accused to be an hypocrite was forced to plead the uprightnesse and holinesse of his former conversation chap. 30. 35. And so Paul when hee began to bee vilified among the Corinthians was constrained to plead his own faithfulnesse and diligence and great labours in the work of Christ which hee did in the integrity of his conscience lest the Gospel should be despised Hypocriticall glorying is when a mans glorying in himselfe ariseth not from the soundnesse of grace and the uprightnesse of his own conversation but from a vain proud comparing himselfe with other men as bâ—ing more excellent then they in his own eyes like the Pharisâ—e Luke 18.11 Luke 18.11 I am not as other men c. Now the Apostle speaks of this last kind of glorying whereas some had fallen by infirmity v. 1. others were ready to please themselves that they had not discovered so great weaknesse as others had done and so were apt to think better of themselves and therein to boast The Apostle therefore exhorts them not to glory in this that they were stronger then such as had so fallen but to examine whether all were well with themselves and sound within because otherwise the matter and ground of their rejoycing is in anothers weaknesse and not in their own goodnesse rather in anothers falling then in their own sure standing by grace and so they glory in another not in themselves which is but an unsound and vain kind of rejoycing and this the Apostle condemnes But Hezekiah glories even before God Isai 33.3 Isaiah 33.3 Remember Object O Lord saith he what I have done c. Answer He glories not of his merit and worth unto justification but of his uprightnesse and good conscience As if hee should say Thou hast been wont to shew favour to thy servants that have walked faithfully before thee therefore doe the like unto me and so usâ—th it as an argument to encourage himselfe to seek and hope for favour from the Lord. Vse Hereby we may see of what spirit wee are whether it bee the spirit of grace or of the law that dwels or works in us There is a spirit or the law and there is a spirit of grace The spirit of the law may teach us and inform us of the duties we ought to walk in and also stirre up to a lâ—gall performance of them by the light which it hat wrought and yet the spirit of grace may still bee wanting Would wee know then whether the spirit which is in us be a spirit of the law or of grace the point in hand will shew it The spirit oâ— the law fills a man with rejoycing and glorying in himselfe and in that which he hath done it makes him to boast of his own righteousnesse as the Pharisee Luke 18.11 12. Luke 18.11.12 he is full of his own goodnesse and as the Church of Laodicea Rev. 3. The spirit of the law maketh a man to say as the proud King of Ashur Isai 37.24 25. Isaiah
37.24.25 It 's I that have done all this c. But the spirit of grace is another spirit as it is said of Caleb and Joshua that there was another spirit in them Numb 14.24 Numb 14.24 whatsoever such an one doth as hath the spirit of grace working in him hee is still in himselfe as nothing as Paul saith of himselfe 2 Cor. 12.11 2 Cor. 12.11 that though hee was not behind the chiefe Apostles in the labour of the Gospel yet hee was still as nothing in his own eyes Had Paul been of a Pharisaicall legall spirit we should have had other language from him then to say I am nothing He would have had his trumpet blown before him to sound out his excellency and worth he would have gloried of his goodnesse not onely before men but before God But Paul had the spirit of grace in him and that made him to see that hee had nothing in himselfe to glory in but onely in the grace of Christ The spirit of the law will magnifie the works of the law and will cause us to magnifie our selves because of them but the spirit of grace will make us vile in our own eyes and our works to bee but as a spotted garment Isai 64. leaving us nothing in our selves that is of worth to glory in before God But may not a child of God rejoyce and take comfort in his obedience and fruit of holinesse which he bringeth forth Quest He may as is evident 2 Cor. 1.12 2 Cor. 1.12 Gal. 6.4 but how Answer Not as in that which justifies him or is his righteousnesse before God but as in the fruits which follow and flow from his justified estate so testifying unto him that he is under grace as also oppâ—sing his integrity against the calumnies and suspicions of men But how may I know that the comfort which I take from them is froâ— the spirit of grace and not from the spirit of the law Quest The spirit of the law makes a man goe no further then himself Answer 1 looking at himselfe as the whole author and worker of all the good which he hath done and therefore it is that such despise others in comparison of themselves if they see that they come short of themselves as he did Luke 18.11 Luke 18.11 But the spirit of grace teacheth a man to loâ—k at all he doth as wrought in him by the power of Christ as the Apostle saith 1 Cor 15.10 1 Cor. 15.10 By the grace of God I am what I am And so ascribes no more to himselfe though he hath done more then he doth to others that have done lesse The spirit of the Law hardens the heart against grace keeps Answer 2 the heart aloft so that it cannot submit and come down so low as to see that infinite need of mercy and grace that it stands in as Rom. 10.3 Rom 10.3 they being led by â—he spirit ot the law and glorying in their own righteousnesse they could not submit to the righteousnesse of faith it was too great a submission for them But the spirit of grace teacheth a man so to see his own uprightnesse and to take comfort in it that withall it makes him in lowlinesse and humility of spirit to flie to grace for acceptance of his best performances and to get pardon for the defect of them as we may see in Nehemiah chap. 13.22 Nehem. 13.22 Remember mee O Lord saith he and pardon me according to thy great mercy And so Paul 1. Cor. 4.4 1 Cor. 4.4 he knew his own faithfulâ—esse yet he durst not adventure himselfe to come before God to be justified thereby Let such therefore as glory in themselves and in their own works see by what spirit they are led even by the spirit of the law these are under the covenant of works Those that glory in grace and in Christ alone these are under the covenant of grace The covenant of works rested in and trusted unto can never Differ 9 in this state of corruption that we are now in work setled comfort peace and quietnesse of heart Let a man walke as exactly as flesh and bloud can attaine unto and let him withall build as confidently on this foundation as he possibly may yet the heart will be still in suspicion in doubt in feare uncertain what to trust unto doubtfull what his estate is But the Covenant of grace rested in and trusted unto doth settle the soule in peace Let a man renounce his own righteousnesse and fly to the free covenant and promise of grace and stay wholly upon it here is a sure anchor for the soule to rest upon Let waves swell and windes blow yet he hath built himselfe on a sure rock which cannot faile and the more confidently that a man adheres to the Covenant of grace the more assured peace he will finde This difference the Apostle lays down Rom. 10. from the 5th ver to 10. Rom. 10. from veâ— 5. to 10. where having before in the third verse laid downe a distinction of a two-fold righteousnesse one of workes the other of faith then next he commends the righteousnesse of faith which is by the covenant of grace above that which is by the covenant of workes and perswades to cleave to the one before the other by this Argument namely because the righteousnesse which is by workes leaves a man full of scruples and doubts making a man to be doubtfully enquiring who shall ascend up into heaven to tell him whether there be a place for him there or who shall goe downe into the deepe to tell him that he is saved from that infernall misery This dubious anxiety doth the Doctrine and Covenant of workes leave a man in but the Covenant of grace takes away all these scruples It saith not Who shall goe up into heaven c. It tells us that Christ is ascended to prepare a place for us nor saith it Who shall descend c. It teacheth us to believe that Christ is descended for to deliver us So that this doctrine of grace frees the minde of those scruples and perplexities which the doctrine of workes leaves a man intangled in He that rests on workes is like a wave of the Sea tossed and tumbled up and down and finds no rest he that rests on grace is like one built upon a rock and therefore cannot be shaken The reason of this difference is Because the Law which containes the summe of the Covenant of workes doth discover the perfect holinesse of God the puritie of his nature his hatred against sinne his strict justice and judgement so as the soule that is but in the least measure privie to his own impurity and sinfulnesse can never grow up to any confidence before God by any thing which he hath done When we have done the best we can reach unto yet the heart will still be doubtfull whether that which we have done be fully answerable to the
holinesse which the holy God requires and lookes for And thus it was with the young man Mark 10. Mark 10. that was so perfect in his owne eyes who thought he had kept all the Commandements of the Law mentioned to him yet he comes as one unsatisfied in his own minde and doubtfull whether he had done enough to bring him unto life And therefore comes to Christ to know what more he should doe beside what he had done alreadie The Papists who build upon their workes teach a doctrine of doubting No man say they can come to be assured and setled in an undoubted perswasion of his own salvation and well may they teach such a doctrine when they build upon such a sandy foundation of their own workes Let them establish their owne righteousnesse with all the strength they can as the Jewes did Rom. 10.3 Rom. 10.3 yet as long as they rest here and doe not submit to the righteousnesse which is offered by grace the issue will be anxiety of mind fearfulnesse of heart conscience will be perplexed it will never finde rest nor peace but let a man renounce his own righteousnesse and fly to the Covenant of grace and cast himselfe wholly upon grace here is a sure rock for the anchor of our faith to rest upon Let us then hereby see the way of peace to quietnesse of heart Vse and assurance for ever Isai 26.3 Isai 26.3 even to stay our selves upon this rock fly to the rock that is higher then we as Psal 61.2 Psal 61.2 build upon the foundation of grace and come off from the foundation of our own workes they that rest upon the Covenant of workes will be diffident of their owne estate they are upon a rock that is no higher then themselves and when the waters swell they will quickly get above them But if wee rest on the foundation of grace that is a rock that is higher then our selves there is safety all the surges and waves of greatest troubles can never get above the top of this rock stand here and we are safe for ever Hence Rom. 5.1 2. Rom. 5.1 2. Being justified by faith we have peace with God c. But many that doe believe and build on this foundation Object are yet troubled with many feares and are full of doubting c. These doubts and feares of theirs Answ are not like the feares of those that build upon their workes the cause of their feare is not because there is not a sufficient foundation to beare them up but because their adhaerence and dependence is feeble and weak They are weak in faith they are flesh and spirit there is in them a spirit of faith which cleaves to grace and there is also a spirit of unbeliefe which is leaning to their owne workes and this causeth their doubtfulnesse But it is otherwise with those that doe wholly rest upon their workes Let a man build himselfe upon these never so resolutely let him establish his own righteousnesse with all the strength he can yet this will never give him assurance not because he doth not adhaere firmly to his foundation but because his foundation is nought and shakes under him Suppose two men both in feare of drowning by water one stands on a firme rock the other on a quick-sand he that stands on the quick-sand stands there resolutely he that is on the rock is doubtfull and weake in his resolution So it is in this case In the one of these the foundation is firme but adhaerence is weake In the other adhaerence is strong but his foundation is unsound The way to true peace is to rest wholly upon grace and the more we commit our selves to grace alone the more peace Hence saith the Apostle 2 Tim. 1.12 2 Tim. 1.12 I know whom I have believed and am perswaded that he will keep that which I have committed to him And 2 Tim. 4.18 2. Tim. 4.18 The Lord shall deliver me c. When feare shall seise on hypocrites which have trusted in themselves and in their own workes then shall those have confidence which have rested on grace these shall be able to look death in the face and shall have confidence in the day of Judgement Differ 10 The Covenant of workes is impossible to be fulfilled by us in this state of corruption But the covenant of grace by the help of grace is possible to be fulfilled Since the day that sin came into the world never did any man fulfill the Covenant of workes all of us being transgressors from the wombe Hence saith the Apostle Rom. 8.3 Rom. 8.3 What the Law could not doe c. And Rom. 9.31 32. He saith that the Jewes which followed after the Law of righteousnesse did not attaine unto that righteousnesse The Papists may talke of perfect keeping of the Law but the Scripture teacheth us another doctrine Prov. 20.9 Who can say I have made my heart cleane And 1 King 8.46 There is no man that sinneth not But the Covenant of grace is possible and therefore the Saints doe plead this before the Lord Psal 44.17 Psal 44.17 that they have been faithfull in his Covenant They doe not plead themselves to be without sinne against the Covenant of workes and yet they can say they had not dealt falsly with God in the Covenant of grace Nay the Lord himselfe lookes at them as fulfilling and keeping Covenant with him Psal 103.18 Psal 103.18 One of these Covenents is as Acts 15.10 Acts 15.10 a yoake too heavie for us now to beare the other as Mat. 11.29 30. Mat. 11.29 30 an easie yoake and a light burthen The Pharisees that were teachers of the Covenant of workes laid load and heavie burthens upon mens necks Mat. 23. Mat 23. But the Commandements of the Covenant of grace are not grievous The Covenant of grace may be fulfilled 1 Joh. 5.4 or else no man could be saved To provoke us to come from under the Covenant of workes Vse and to get under the Covenant of grace Who would serve an hard soure Master that will never be pleased with any thing that he can doe when he hath spent his utmost strength such a Master is the Law we can never fulfill the minde and will of this Master But grace is kinde loving easie to be intreated taking every thing in good part so it be done in truth and faithfulnesse according to the strength received It will accept the will to doe when wee have no abilitie to performe It saith Well done good and faithfull servant But alas it is with us as with all flesh and with all other things Every thing desires to continue in its state in which it was bred and borne Now we are borne under the Law the Covenant of workes and therefore would faine continue under it This made Paul speake in that manner to the Galatians Cap. 4.21 Gal. 4.21 Yee that will be under the Law They had
light and new truths we drinke not in old poysoned errors and be fed with windy fancies in stead of bread Aske for the old way Jer. 6.16 Jer. 6.16 The old way is the good way wherein you must finde rest to your soules Men have itching eares itching mindes and itching tongues also itching to be fed with and to be venting novelties It hath been the blemish of our English Nation that they have been alwayes new-fangled running after new fashions taking up the fashions of every Nation The poverty of our estates will not here permit us to follow new fashions but yet still the vanitie of our mindes is working and doating upon our new opinions whereby men are led into pathes that were not troden by the Fathers of old God charges the false Prophets Jer. 18.15 Jer. 18.15 that they led his people from the ancient wayes Whiles every one is forward to vent his own imagination and hath libertie so to doe every one saying I have seene I have seene when indeed they have seene nothing but the vanitie and lying imagination of their own heart they fill the world with idle fancies which breed questions rather then godly edifying Aske therefore for the way which Abraham David Moses Isaiah and Jeremy with the rest of the Prophets walked in and departed not therefrom Though we have cause to praise the Lord for the aboundant manifestation of the Doctrine of Grace in these dayes more then before Christs coming in the flesh yet the Doctrine is the same As the light of the Sun which shines at noone-time or mid-day is the same light which shined in the morning onely more cleare and bright then before so the Doctrine of Grace though more clearly manifested then formerly when hid under types and shadowes yet the truth is the same Wee hope to be saved by grace as they did and they had the same Doctrine of Grace as we have therefore seeke we after the old way 2. But though the substance of the Covenant was the same then and now yet there is a difference in regard of the manner of dispensation and revealing it being diversly propounded according to the severall times ages states and conditions of the Church delivered one way before the coming of Christ and another way afterward And therefore in regard of the old way and manner of administration of it it 's called the old Covenant and in regard of the new manner of dispensing it 's called the new Covenant The same Covenant therefore is called both new and old as is evident Heb. 8.8.13 Heb. 8.8 13. But lest any should thinke that the old Covenant there spoken of was properly and strictly the Covenant of workes see what is said before Pag. 59 60. c. Wherein stands the difference between the old and new manner of the dispensation of the Covenant of grace Quest It stands principally in foure things Answ 1. One more burthensome another more easie 2. One more darke the other more cleare 3. One more weake the other more lively and strong 4. In regard of the extent of the dispensation one dispensed to that one people of the Jewes the other to all Nations First The Covenant in the former dispensation of it was more burthensome and heavie to be borne and is now made to us more easie which appeares by those places of Scripture-speeches which the Holy-Ghost useth of the Ordinances of the old Testament Acts 15.10 Acts 15.10 They were a yoke which neither we nor our Fathers could beare and Colos 2.20 Colos 2.20 If saith the Apostle you be freed from these worldly Ordinances why are you burthened with traditions He did not say Why will you take upon you the observation of traditions but why are yee burthened with them implying they were an heavy burthen So Galat. 4.3 Galat 4.3 he comparing the state of the Church then and now he saith they were then in a kinde of bondage in respect of us now In the dayes of the New Testament the burthen is made light c. Therefore saith Christ Mat. 11. Take my yoke upon you for my yoke is easie and my burthen light He taketh off the burthen of the Ceremoniall Law that we need not be bâ—â—thened with it Consider the burthen that lay upon them First The burthen of their costly Sacrifices that if any had but touched an uncleane thing he must come and offer sacrifice sometime a bullock sometime a lambe If we were for every offence to offer such sacrifices we should count it an heavie burthen Secondly They had long and tedious journeys to Jerusalem the Land lay more in length then breadth and Jerusalem stood almost at one end of it and thither thrice a yeare all the males were to goe and appeare before God Deut. 16.16 Thirdly They were restrained from many liberties which wee now enjoy we are allowed many creatures for meat which they might not eat as the Hare swine c. Difference of meats is now taken away Fourthly They were tyed to the observation of many dayes the new Moones and many Ceremoniall Sabbaths to which they were bound and not at libertie as we are Now whether wee respect one of these or all together it was a burthensome thing to them But now the yoke is made more easie therefore Christ compares the Jewish Church to a childe that in his nonage is under tutors and governours till the time appointed by the Father But the Church now is like a man growne up that hath his patrimony in his own hand Gal. 4.1 2. Gal. 4.1 2. Though we be bound to the duties of the Morall Law as well as they yet a great yoke is taken off from us Vse Seeing we have so much libertie in the dayes of the Gospel and are eased of the burthen that lay upon them it must teach us with the more freedome and willingnesse to offer up those spirituall sacrifices unto God which he calls for at our hands He hath taken off from our shoulders the heavie yoke which lay upon them Let us not therefore be as the people of Israel of whom the Lord complains Hosea 11.3.4 Hosea 11.3.4 that though he had taken off the yoke and laid meat before them yet they were like an unruly beast that kicketh with the heele If now when the Lord hath taken off the yoke of the Ceremoniall Law and hath given us the Covenant of his grace without those burthens that lay upon them if yet we deale unkindly with him and count those spirituall services which he requires from the inward man to be a burthen unto us how may the Lord complaine of us much more Let us therefore give unto the Lord voluntary and spirituall sacrifices the lesser that our burthen is the greater is the sin if we serve not the Lord with a chearfull heart in the services he requires from us Secondly The Covenant was then revealed more darkly and obscurely but now the dispensation of it is
revelation of the Law so there was more cleare revelation of Christ to them Though at the best it was but darke in comparison of what it is now in the dayes of the New Testament This should teach us with thankfulnesse to accept and prize these dayes of the Sonne of man Vse wherein Chriâ—â—â—ath so clearly revealed the Covenant of his Grace to us that many Kings and Princes have desired to see the things that wee see c. Nay how many in other Nations doe desire to see the things that we see and yet cannot see them Abraham saw Christ but it was afarre off The Israelites saw him but he was then vailed But now wee see him with open face How may wee stand and admire this grace and say with the Disciples John 14. Lord why is it that thou wilt reveale thy selfe to us and not to the world Count it not a small mercy that wee have Christ revealed so clearly now more then formerly It is one of the great promises of God unto his Church as we may see Isai 11.9 Isai 11.9 That the earth shall be filled with the knowledge of God And Jerem. 31.34 That all shall know the Lord c. These are the dayes fore-spoken of wherein wee doe in a degree and measure see eye to eye Isai 52.8 though something more may be added in the conversion of the Jewes As God therefore promiseth it as a blessing so count it a blessing Christ taketh the vaile from before his face and saith Behold me behold me O yee sonnes of men Isai 65. Isai 65. Therefore First grow up in the knowledge of the covenant and of the blessings of it We should not now bee ignorant of what God hath promised on his part nor what he requires on our part If we have any intimation given us of a Legacy in some rich mans will O how carefull are we to enquire into it How much more should we labour to know this Testament Secondly labour also to grow setled in the doctrine which the covenant teacheth us not being carried away with every new fangled conceit but grounded in the truth which you have received Be children in malice but in knowledge and judgement be men of ripe age able to discerne between things that differ and to try all things holding fast that which is good Vnlesse we doe thus First we lose the benefit of the dayes of light in which we live if we be still ignorant of the covenant and of the benefits thereby to be received and live not by faith in them as good we had never heard them we take Gods grace in vain In vain should the Sunne rise and give light if wee shut our eyes and will not see it Secondly if we be still ignorant of the doctrine of the covenant and unsetled it argues a sinfull neglect and great contempt of the grace of God and of the light we enjoy and therefore as men open their windowes when the day appeareth though they had drawn their curtains before so let us open our eyes to discerne the doctrine of the grace of God Thirdly if any be now ignorant and ungrounded in the doctrine of grace it is a token of a dangerous estate therefore saith the Apostle 2 Cor. 4.4 If our Gospel be now hid it is bid to them that are lost in whom the God of this world c. And so for ungroundednesse see what the Apostle Peter saith 2 Pet. 3.16 2 Pet. 3.16 That they that are unstable and pervert the Scriptures doe it to their own destruction Seeing the doctrine of grace is so clearly manifested let us labour to know it and to be stablished therein that so we may turn neither to the right hand nor to the left Seeing the light of grace doth more clearly shine now then in Vse 2 dayes before let us therefore goe on in our way with more alacrity and cheerfulnesse of spirit we having the day-light shining to us and guiding us The light of the Lord is risen up on high to guide our feet into the way of peace Therefore as travellers though they walk heavily and uncomfortably whiles they are compassed with darknesse yet when light appeares they goe cheerfully so we that are pilgrimes and travellers should rejoyce that the day is come as they that sailed with Paul Acts 27. we should rejoyce in the light striving against all discouragements we meet withall and walking on cheerfully in the way that is set before us To teach us to walk more exactly inoffensively considering Vse 3 we have our way so plain before us It is no wonder if they that be in the dark stumble they cannot see the blocks that be in their way but they that walk in the day stumble not So it should be with us we should now labour to take heed of offences both of giving and taking offences causlesly John 11.9.10 Endeavour to walk inoffenso pede If we stumble it is not for want of light but of heedfulnesse Let us strive to walk evenly considering wee have more light then the Saints had formerly Labour to suppresse our inordinate passions and affections pride worldlinesse self-willednesse emulation keep these within these should be like the wild beasts of the field which retire to their dens when the Sunne ariseth they are afraid to bee seen in the light so these wild lusts of ours should not dare to appeare in these dayes of light they cannot stirre forth but the light will discover them sinne is now more conspicuous and more odious Let us therefore walk soberly modestly and orderly Thirdly the third difference in the manner of dispensation is in respect of power and efficacie The dispensation of the covenant works more powerfully and strongly now then in the dayes before Christs comming It was then more weak in the consciences of Gods people then now if we speak of the body of them Hence saith the Apostle Heb. 7.18.19 The commandement going before was disanulled by reason of the weaknesse of it It was not then simply and absolutely weak and unprofitable so that it could not communicate life and salvation to any but comparatively weak in respect of the lively and powerfull communication of it now Hence also Galat. 4.9 Gal. 4.9 they are called weak and beggerly rudiments The covenant then did not bring men to that perfection in grace as the new covenant doth And this was becauâ—e there was a lesse forcible influence of the Spirit accompanying the dispensation of the covenant then The spirit was not then given in that large measure as now because Christ was not then glorified Joh. 7.39 And because the spirit was given in a less measure therefore those ordinances were lesse profitable The liberall pouring out of the Spirit was reserved unto the time of Christs ascension to the end it might bee known that it is from Christ glorified that we doe receive the Spirit as John 16.7 If I goe not away
saith Christ the holy Ghost will not come When Christ ascended then he gave plenitude of gifts to men Ephes 4.7.8 Eph. 4.7 8. Then the Spirit was shed down abundantly as Titus 3.6 It was given before more sparingly but now more fully And this we may see in some particulars 1. There was less power of faith in the Saints before Christ then since When the doctrine of faith was more fully revealed then was faith it selfe more revealed in the hearts and lives of the people of God Gal. 3.23 Gal. 3.23 Before faith came saith the Apostle implying there was a time when there was lesse faith in Gods people According to the measure of the manifestation of the doctrine of faith such is the apprehension of faith 2. The spirit of love was lesse in them then it is now in Gods people For according to the measure of our faith so is our love The lesse they knew the loving kindnesse of God towards them in Christ the lesse they loved Hence saith the Apostle Gal. 4.6.7 that God hath sent the spirit of his Sonne into our hearts crying Abba Father and therefore we are no more servants but sonnes c. It was a more servile spirit which wrought in them being drawn by the terrors of the law more then by the promises of grace but we have the spirit of adoption the spirit of love and of a sound mind as 2 Tim. 1.7 2 Tim. 1.7 Love reignes more under the dispensation of the covenant now then before 3. They had a lesse measure of comfort to support and carry them on against the discouragements and troubles that they met withall we have the comforts of the Spirit in a more full measure Luke 2. Luke 2. Christ is called the consolation of Israel therefore the more we have Christ imparted to us the more means of comfort have we Hence is that speech of our Saviour These things I say unto you that your joy may be full It 's a full joy which wee have now in comparison of what they received Therefore in these respects the dispensation of the covenant of grace is more powerfull now then it was then To stirre us up to walk in more power and fruitfulnesse Vse according to the seasons of grace wherein we live Where there is more given there will be more required As God committeth more to us then to the Saints formerly let us bring forth more fruit or else the greater will our account be It will not be enough for us to say These infirmities were in the people of God formerly David and Abraham and other Saints sinned thus and therefore though wee sin in the same kind wee may attaine life as they did The covenant offereth us more grace it is dispensed in more power and efficacie their slips are for our caution not for a warrant to us First Labour to bee filled with the spirit of power and of a sound mind Those that are weak and sensible of their owne infirmity should strive to grow in strength that they may bee able to say as Micah 3.8 Micah 3.8 I am full of power And as the Apostle Paul Phil. 4.12.13 Phil. 4.12.13 I can doe all things through the power of Christ Wee must not bee infants and babes but grow up to bee men in Christ that the power of Christ may appeare to dwell in us There is power enough in Christ and we have the promise of all the grace that is in Christ to supply our wants withall Every one that will may come and take freely he is a full conduit every one that hath an empty vessell may goe and fill it Doe therefore as those that have their vessels empty and would have them filled with water they set them under the conduit pipes and there they stand untill they be full Christ is a conduit full of grace every ordinance is as a pipe by which he powres into us some of his spirit Here therefore wee must come and stand under Christ that he may powre down upon us stâ—nd with our vessels open with open hearts that we may be filled as Zach. 4.3.12 Zach. 4.3.12 The bowles of the candlestick stand under the dropping of the Olive trees and so receive oyle continually to maintain their light so must we Christs divine power gives us all things that pertain to life and godlinesse 2 Pet. 1.3 2 Pet. 1.3 Let us but receive and we may be fulfilled Secondly as we should labour to be filled with the Spirit so should wee endeavour also to expresse the power of it in our conversation 1. In labouring to subdue our corruptions wrath impatieâ—cy emulation pride worldlinesse c. Let us set our feet upon the necks of these tyrants that have risen up against us and fought gainst our souls Labour to shew forth such power of the Spirit that we may become more then conquerours 2. In being filled with the power of Faith to bear afflictions wants and necessities if God call us thereunto Let us not then shrink and faile but rest upon the faithfull covenant of God who hath promised us all good things for this life and the life to come 2 Tim. 1.8 2 Tim. 1.8 Faith will help us in extremities 3. Labour to be fruitfull in all goodnesse endeavouring to doe good to every one according to the measure received Vessels that are full desire vent Job 32. And if we be vessels of mercy filled with mercy and grace from above we should also vent forth to others that grace and those blessings which we have received Be not like dry vessels that will vent nothing Be also patterns of goodnesse and holinesse unto others In these things grow up to the fulnesse of the stature of Christ Thirdly as we should thus grow in the power of grace so should we expresse more of the comfort of grace and joy of the holy Ghost which is powred forth now more abundantly then before Let us imitate that patterne Acts 9.31 They walked in the feare of the Lord and in the comfort of the holy Ghost We should not walk heavily and droopingly with faces cast down spirits discouraged but labour to expresse the heavenly joy of the Saints above rejoycing in Christ with joy unspeakable and glorious 1 Pet. 1.8 1 Pet. 1.8 Rejoyce in the plenteous grace which is opened to us abundantly The Fountain is open we may come and take freely Look how it would joy a poore man if a rich friend should say unto him Come unto me in all your wants I will help you so should it be with us though we are poore and in wants yet we have a rich friend in heaven the Lord Jesus Christ and hee will open the rich treasure of his goodnesse to us if we goe unto him The fourth difference is in regard of the extent of it The covenant of grace in the old dispensation of it was revealed onely unto one people the nation of the
Jewes but now it is extended to the Gentiles also and free to bee revealed to all nations There was a long time wherein the Gentiles knew nothing of this covenant between God and man but walked in darknesse and in the vanity of their mind and therefore they are called The Gentiles which knew not God 1 Thess 4.5 1 Thess 4.5 And Gentiles in the flesh Ephes 2.11 Eph. 2.11 And said to be without Christ without promise without covenant yea to be without hope Ephes 2.12 Eph. 2.12 For being without Christ who is our hope they must needs bee without hope also We may see in the Scripture how that during all the time of the old Testament all the holy things of God by which life and salvation are conveyed are appropriated to the Jewes alone The law is called their Law John 8.17 John 8.17 And the inheritance of the children of Jacob Deut. 33.4 Deut. 33.4 To them were committed the Oraccles of God Rom. 3.2 Rom. 3.2 To them pertained the covenants and the promises c. Rom. 9.4 Rom 9.4 Thence also the Gospel in the first dispensation of it was promised unto them and also preached unto them and from them came to the Gentiles Salvation is from the Jews Ioh. 4. Hence also the spirituall things of the Gospel are called their spirituall things Rom. 15.27 Rom. 15 17. The calling of the Gentiles was such a mystery to the Jews though beleevers that when Peter preached to Cornelius and his family they contend earnestly with Peter about it Acts 11.2 Acts 11.2 And the Apostle himselfe durst not adventure to goe unto them till confirmed in the thing by vision and voyce from heaven The Jewes before Christs comming were the onely people of God except some few gleanings of the rest of the nations as the first fruits of the rest that should be called The Jews onely were the children the Gentiles were counted but as swine and dogges as our Saviour calls the Syrophanician woman Matth. 15. Matth. 15. The Jewes were the righteous Nation Exod. 19.6 Exod. 19.6 The Gentiles called Sinners of the Gentiles Gal. 2. Gal. 2. They were carried to serve dumb Idols in stead of the true and living God yea they sacrificed to Devils and not to God 1 Cor. 10.20 1 Cor. 10.20 Thus before Christs comming in the flesh the covenant of grace was dispensed onely unto the Jewes but now it is published to every creature or is free so to be Matth. 28.19 Goe and preach to all nations c. Now it is made manifest though before it was kept secret Before God was known in Israel but now his name is great in all the world Rom. 16.25 26. The Gentiles that were farre off are now made nigh by the bloud of Christ Eph. 2.13 Ephes 2.13 Hence also saith the Apostle Rom. 3.29 Hee is the God of the Gentiles also and not of the Jewes onely The covenant is now revealed unto all Quest When began the separation between Jew and Gentile Answer It was foretold by Noah Gen. 9.27 Gen. 9.27 God shall inlarge Japhet and he shall dwell in the tents of Shem but the accomplishment of it was long after and that in two degrees First the foundation of it was laid in Abrahams calling out of Vr where hee worshipped strange Gods Joshuah 24.2 into the land of Canaan Secondly the full accomplishment of it was at the bringing up of the children of Israel out of Egypt when he gave them the ceremoniall law When Abraham was brought forth of Vr then was the foundation laid of that partition wall and when God brought them forth of Egypt then was the wall fully finished and set up Quest How long continued this separation Answer This separation lasted till the time of Christs ascension and therefore it is that though Christ came and preached the Gospel of peace amongst men yet he did it only to the Jewes as he speaks Matth. 15.24 Matth. 15.24 I am not sent but to the lost sheep of the house of Israel Thence also is Christ called a Minister of Circumcision Rom. 15.8 But afterward Paul calls himselfe a Minister of the Gentiles Rom. 15.8 Rom. 15.8 This separation lasted long from Abrahams calling to Christs ascension was about a thousand eight hundred yeares and from the Israelites going out of Egypt was above a thousand foure hundred yeares Why did not God reveale the covenant of his grace as generally before Christ as since Christs comming Quest It was so because it so pleased him Matth. 11. Answer It was his good will to reveale it to any And if any ask Why not to all It was to shew the freenesse of his grace in which he is not bound to any he may shew mercy where he will shew mercy Rom. 9.15 Rom 9.15 he may reveale his grace to whom he will and conceale it from whom hee will In the Jewes therefore whom God chose to manifest his grace unto the Lord would shew forth a pattern of his free election of grace chusing them rather then any other people On the contrary on the Gentiles hee would shew forth an example of his just rejection leaving them to deserved wrath Why did God at last reveale his covenant to the Gentiles Quest To make his grace and goodnesse the more conspicuous and Answer 1 glorious in extending it selfe to such a rejected and forsaken people Rom. 11.32 He hath shut up all under unbelief that he might have mercy upon all That God should look upon such a people as they were this setteth forth the riches of his grace more abundantly For the further glorifying of Christ that his Name should bee Answer 2 more glorified Psal 2.8 Psalm 2.8 Isai 66.19 To teach us a double lesson First Humility secondly Vse Thankfulnesse First Humility the doctrine of grace is revealed to us that were Gentiles in the flesh without Christ without hope wee were aliens an abject a base and rejected people not the posterity of Abraham or Isaac Let us remember our base estate remember the rock whence we were hewen the wild nature of that Olive which wee grew upon and let this make us humble and lowly in our own eyes We are ready to think we are the onely people If we begin to be arrogant then call to minde what we were strangers from God and aliens from the Common-wealth of Israel This we had need to remember our selves of Paul thought it needfull to put the Ephesians in mind of it Ephes 2.11 Ephes 2.11 and the Romans cap. 11. and the Corinthians 1 Cor. 6.11 there is the same spirit in us we had need therefore to looke back to what we were that so we may not be high minded but feare least for our pride and unprofitablenesse we be left in the same estate we were in Secondly Thankfulnesse unto God that whereas our Fathers sate in darknesse for many hundred yeares
together yet the grace of God is revealed unto us Be aboundantly thankfull for it that we which were dogs before are now set at the childrens table He hath made knowne his Covenant to us which was kept secret from ages before wherein though they would have been glad to have seen and heard the things which we doe yet they could not what doe wee owe unto God for this mercy Doe therefore as they in Acts 13.48 Acts 13.48 they were glad and rejoyced that the Gospel was preached to them so let us Let us also praise and glorifie God for it as the Gentiles are stirred up to doe Rom. 15.9 10. when the Jewes heard that God had given the Gentiles repentance unto life they glorified God much more should we doe it for our selves And thirdly Let us learne to give up our selves to the obedience of Grace as they did Rom. 1.5 This is that the Gospel teacheth 2 Tit. 11.12 There is much profession of faith in New England but let it appeare in the life manifest our thankfulnesse in our obedience of the Gospel of Christ or else the more the Grace of God is revealed to us the heavier will our judgement be 2 Thes 1.8 God will come in flaming fire rendring vengeance to them that obey not the Gospel of Christ 5. Here might be noted a fifth Difference that the old Coveâ—â—nt was to last but for a time till the time of reformation Heb. â— 4 but the new Covenant is to last for ever to the end of the world Which makes against the opinion of those which teach the abolition of the ordinances of the New Testament at the setting up of Christs kingdome which they plead for but this I passe by It is an everlasting Gospel and the ordinances of it everlasting to last as long as the world shall last 3. Now follows a third point concerning the covenant of grace to be spoken to and that is touching the blessings and benefits of the Covenant And these are necessary to be considered of and looked into for sundry reasons First That those that are in covenant with God might know the great things which are given unto us of God 1 Cor. 2.12 Now we can never know the things which are given unto us of God but by knowing of the covenant which conveys all the blessings which God doth impart unto his people therefore it is necessary that we should know the blessings of the Covenant that so wee may take comfort in them rejoyce in them and see our owne happinesse what an happy thing it is to be in covenant with God Men that have great possessions will sometimes get upon the top of some high place to take a view of their large revenewes so should wee ascend on high in our Meditations to consider the great blessings which the Lord passes over unto us by his Covenant Wee should doe as Mâ—ses get up to the top of Mount Nebo and view all the land all the severall blessings of the Covenant And as God bids Abraham Gen. 13.17 to view the length and breadth of the land which he would give unto him so should we view the length and breadth of the promise Walke through the Covenant as wee are able to see the heighth and depth of it that so we may know what great things the Lord hath made us possessors of and so rejoyce in our portion and take consolation therein Indeed we can here behold them but as in a Map darkly wee must reserve the full view of them till wee come to injoy them as they shall be exhibited to us hereafter Secondly It may be usefull also to others that are strangers to the Covenant and promises that they by hearing how great the blessings of the Covenant are they may be allured and drawne thereby to come and take hold of the covenant whereby such great and wonderfull things are communicated unto them This drawes some when they see the goodnesse of God unto his people Zach. 8.23 Zach 8.23 Isai 60.9 And thereby they are encouraged to joyne unto them and become one people with them This stird Balaam himselfe to consider their happinesse and to say How goodly are thy Tents O Jacob and therefore wished Let me dye the death of the righteous This doth many times efficaciously worke upon the hearts of those that are without the Covenant Thirdly The consideration of the Benefits of the Covenant will helpe to make the burthen of it as it seemes burthensome to flesh and bloud more light and the bonds more easie If we looke at the bond of the Covenant alone we shall be ready to say as Psal 2.3 Psal 2.3 Let us breake these bonds and cast these cords from us But if we look into the blessings of the Covenant which it brings these will make the bonds more easie that the soule will say Lord bind me as fast as thou wilt that I may never start from thee knit my heart unto thee that I may feare thee for ever It will make the service of the Covenant an easie servitude yea it will make us see glorious libertie in it If this be considered we shall not say as Mal. 3.14 and Job 21.15 What profit is it that wee have served the Lord and kept his ordinances c but that in keeping his Covenant there is great reward Psal 19. Psal 19. Fourthly Whereas the Lord doth cast in many blessings upon his people spirituall and temporall the Lord dealing in all his wayes towards his people according to his Covenant with them now the consideration of the many blessings which wee doe enjoy by the Covenant will lead us to the right fountaine from whence we doe receive them even to see the faithfulnesse of God in them who keeps covenant and promise with his people Wee shall thereby see that as he hath spoken it with his mouth so he hath fulfilled it with his hand Fifthly The knowledge of the blessings of the Covenant will helpe to support our faith in all tryalls exigencies and straights which we fall into if we know what the promises of the covenant be it will beare us up that our faith faint not though for the present we be cut short of the blessings which wee have a promise for Herein faith is supported that though God may try us yet he will not forsake us if the blessing be not yet come yet it will come it cannot faile the Covenant being faithfull the Lord will perform mercy to Jacob and truth to Israel Micah 7. last Thus it is every way usefull and profitable to know the blessings of the Covenant And here lift up our hearts to looke for great things great blessings such as the great God hath promised the blessings are sutable to the person that we enter into Covenant withall The things of the Covenant are great things Hos 8.12 Hos 8.12 Princes and Monarches when they enter into Covenant with other Nations they doe not make
the fruition of the blessed God Vse 1 This may let us see the abundant grace of God towards us in this promise of the covenant that hee is pleased to become our God this may be the wonder of the whole world that which Heaven Earth Angels and Men may stand astonied at that the high God should enter into a covenant with us to become our God There are divers things that manifest the riches of grace in this blessing First it we consider what it is that is given it is no lesse then the great mighty and infinite God Secondly unto whom he hath given himselfe even to us a generation of sinfull men the wretched children of apostatizing Adam that he should give himselfe to us though we had forsaken him and cast him off this is wonderfull grace It was no small thing that the Lord would at first enter into covenant with Adam though carrying upon him then the lively image and representation of Gods holinesse yet this was lesse wonderfull a righteous God to be in covenant with righteous man the holy God to be in covenant with man indued with the like holinesse But this is the wonder of grace that the just and holy God should enter into covenant with and communicate himselfe to such sinfull polluted loathsome and unclean creatures as the sonnes of men be We might justly have been left to the God of this world 2 Cor. 4.4 2 Cor. 4.4 because we had preferred him before the true God But God is pleased to give himselfe to us to become our God This Angels may stand and wonder at here is infinite grace Justice can lay no claim to this blessing well therefore mâ—y we say unto it Grace Grace Thirdly it is more grace still because his entring into this covenant with us his bestowing of this grace is of himselfe onely of his own good will and pleasure without our seeking or enquiring for him Indeed before wee get full interest in the covenant we are glad to seek and sue but the Lord begins and offers himself unto us as 2 Cor. 6.17 2 Cor 6.17 Come out from amongst them saith the Lord and I will be a Father unto you Men seek not after God as Psalm 14.2 but the Lord takes them by the hand and saith as Psalm 81.11 12. O Israel I will bee thy God So also he tells his people Ezek. 16.6 8. that when they lay in their bloud them he said unto them Live and sware unto them and entred into a covenant with them And yet here is more grace stil unto those that God enters into covenant with in that he is not the God of the whole world but of a remnant a little handful of people whom God hath chosen Out of the whole masse of sinfull men the Lord picks out a few base poore despised ones things of no account as 1 Cor. 1.27 28. and gives himselfe to such passing by those that count themselves Gods in comparison of other men passes by Saul that sits on the throne and chuses David that followeth the sheep here is the grace of the covenant this may cause us to wonder and say as Judas John 14.22 What is the cause that thou wilt shew thy self to us and not to the world To teach us all that doe heare of the covenant and of the rich Vse 2 and abundant blessing that is enjoyed thereby to give up our selves wholly and onely unto God who hath given himselfe wholly and onely to those that are in covenant with him Mete unto God as hee metes to you As hee maketh a covenant with you to give himself wholly to you so doe you devote and consecrate your selves your wit strength gifts and all to be wholly for him Doe not as the Israelites Psalm 81. God offered himselfe to them but they would have none of him God is a God to us and not to the world let us be a people unto him and not to the world The covenant between God and us must bee as the covenant between man and wife Hosea 3.3 Thou shalt be for me and I will be for thee The Lord takes it ill when as Isai 57.8 his people run after other lovers and commit fornication with Idols and with the world Live therefore unto him who lives and works all things for us and for our salvation To teach us in all our straits and necessities to flie unto this Vse 3 covenant that the Lord hath made with us to claim the right and interest that we have in him and to look unto him for succour in all the distresses that we meet withall Goe unto him and say Thou art our God now we stand in need of thy help all creatures cannot yeeld it doe not thou therefore faile us Look unto this promise I will be a God unto thee This course the Church taketh Isai 63.15.16 Isai 63.15.16 and by vertue of his covenant they plead for mercy in their great misery Doubtlesse thou art our Father look down c. This also the Church pleads with God in time of famine Jer. 14.21 Jerem. 14.21 Break not covenant with us it is thou the Lord our God that must give rain c. This is a sweet plea for every child of God to plead with the Lord by Vse 4 To teach us how we ought to walk in an holy fellowship with God without estrangednesse seeing he hath made a covenant with us and given himselfe to us Take heed of causing estrangednesse between God and us As friends that are in covenant the one with the other are carefull to shun all offences whereby they might grieve one another or cause any alienation of affection between them so should it be with us God doth nothing to grieve us he deales lovingly kindly and mercifully with us and therefore expostulates with his people Micah 6.3 Wherein have I grieved thee Lay against me the matter of accusation Oh that we could say the like unto him But let us labour so to walk in all holy fellowship and care to please him in reverence and feare of him that we may not doe any thing but that which is acceptable in his sight It may also direct us how to walk towards every person in the Trinity seeing they all enter into covenant with us Let us carry our selves to the Father as children in feare of him with faith depending upon him walk before him in child-like obedience Let us labour to honour the Son who hath abased himselfe to redeem us unto himselfe 1 Cor. 6. last 1 Cor. 6. last And seeing the holy Ghost is our Sanctifier and Comforter labour to walk as the Temples of the holy Ghost keeping our vessels in holinesse and honour that he may delight to dwell in us and take heed of grieving the holy Spirit of God whereby you are sealed to the day of redemption and submit your selves to his gracious directions in all things Vse 5 A ground of infinite comfort
see that we abiding with him in the places he hath set us in he will be with us and blesse us so as we shall want nothing that is good For direction to all such as desire to find the accomplishment Vse 3 of this gracious promise of God to his people that God will be from himselfe an all-sufficient good to them this is to teach them how to walk that they may find this blessing performed to thâ—m let them betake themselves to God alone and cast themselves wholly upon him Let them make him all unto them let them make it appeare that they look after nothing in heaven but him nor desire any thing in the earth in comparison of him as Psal 73.25 Psal 73.25 And then when thâ—ir hearts are taken off from these râ—eds and broken staves which they râ—sted on when it is with thâ—m as the Prophet speaketh Isai 17.7 8. that they look unto tâ—eir maker and not to the creature not to thâ—ir own devices and projects but onely to the holy One of Israel then will the Lord appeare in his glory and will make it manifest that from himselfe he will be an all-sufficient good to his people Let all other things be to us as though they were not use them as though we used them not see a fulnesse of all things in God Let us cast our selves upon the bounty kindnesse and all-sufficiency of the Lord And then will he arise and help us and doe for us according to our need Imitate the practise of Jehoshaphat 2 Chron. 20. when hee saw himselfe destitute of help Our eyes saith he are unto thee O Lord we know not what to doe Let the Lord sâ—e that our hearts are withdrawn from the creature and those helps which we leaned upon and that we doe faithfully relie upon him and then will hee ride upon the heavens for our help as Deut. 33.26 Deut. 33.26 and say This is a people that will not lie they have cast themselves upon mee and therefore I will not faile them nor forsake them I will be an all-sufficient good unto them For comfort unto godly and faithfull parents that having Vse 4 come over hither have here spent their estates by which they might have provided comfortably for their children they have come hither for the name of Christ that they might enjâ—y him in the means of his worship and though they doe here find grace and mercy from the Lord and a spirituall advantage to their souls yet they meet with losses troubles and straits for the outward man that they can now doe little for them What shall parents now doe What shall children doe Here is comfort look to the all-sufficient God that from himselfe will be all in all to his people Though there bee no blessing in the hand of the Parent yet there is in the hand of the Lord. What hee would have done for the children by the hand of the Parents he wil now doe it from himselfe by his own hand It is said of Isaac that after the death of Abraham God blâ—ssed him Gen. 25.11 Gen. 25.11 If Isaac prosper whiles Abraham lives he might seem to be upholden by the substance of his father But when Abraham was dâ—ad then it was evident that the blessing upon Isaac came from the Lord So whiles the Parents estates continue children might seem to bee enriched by them but when their fathers estates are wasted and come to nothing and yet the children are provided for and prosper then it appeares to bee from the Lord. Lâ—t therefore both parents and children depend upâ—n him and live by faith in him who wil be a Father to them an all-sufficient good to those that trust in him 3. Now to the third and last particular in this promise I will be your God To be God implies soveraignty and superiority over all To be over all as Rom. 9.5 Rom 9.5 and above all aâ— Ephes 4.6 Ephes 4.6 This therefore is also comprehended in the promise That hee wil bee God over us and above us to rule us to command us to direct and order our wayes for us That though he doe advance and set us up on high when he takes us into covenant with himselfe as Deut. 26.18 19. yet so as that he wil be Lord and Gâ—d over us as Pharaoh said to Joseph when he advanced him to that high honour Yet saith he on the Kings Throne I will bee above thee So though God do lift up his people by entring into covenant with them so that all the world are but servants to minister unto them for their good yet will the Lord still retain his soveraignty over them and bee exalted above them As he wil be above all his â—nemies in that wherein they deale proudly as hee was above the Egyptians Exod. 18.11 to breake them in peeces with a rod of Iron So hee will bee above his owne people to rule them with a golden Scepter And this is a blessing of the covenant of grace Now this benefit implies these things First that the Lord will bring his people from under the power and dominion of other Lords which have gotten the superiority over them and bring them into subjection unto himselfe alone so that whereas they might say concerning the time before as Isai 26.13 Other Lords have had dominion over us besides thee yet now they shall rule over them no more but they shall be subject to him only Hence saith the Lord Joel 3.3 4 Joel 3.3 4. c They have cast lots for my people c. And what have you to doe with me O Tyre and Zydon and all the coast of Palestine will you render mee a recompence c. The meaning is as if God should speak to the enemies of his Church You have trampled upon my people and dealt cruelly with them and this you have done in revenge against me because I have plagued you Will you thus recompence me I will break you in peeces and deliver my pâ—ople from under yâ—ur power As a King when he makeâ—h a covenant with a people to be King over them he then covenants with them to save them out of the haâ—ds of all their enemies to suffer no foraigne power to tyrannize over thâ—m So it is here the Lord promiseth that no tyrant shall rule over his people neither sinne nor Satan nor the world nor the lust of their own hearts but he himselfe will rule over them 2. When he hath delivered us from our enemies then he will be God over us to command us and appoint us what wee shall doe to please him Though he communicate himselfe to us in all his goodnesse grace and mercy yet he will not lose his soveraignty over us In Exod. 4.16 Exod. 4.16 Moses was called a God unto Aaron because he was to command appoint and direct Aaron in all and Aaron was to execute all according to the direction received from Moses So the Lord
Chron. 2.11 So because the Lord loveth his people that hee taketh into covenant with himselfe therefore he will be King over them to rule and govern them Hence the Prophet joynes these two together Isai 49.10 Isai 49.10 God that hath compassion upon them will lead them hee out of compassion taketh the guidance of his people upon himselfe When hee will manifâ—st his wrath against a people then hee suffers them to walk after their own wills but here is infinite grace and mercy when hee taketh them into his owne government Consider this in a few particulars First consider what power we are under by nature we are under the dominion of cruâ—ll tyrants Satan the God of this world is Lord over us and we are holden under his power who labours to make a prey of our souls Ephes 2.2 Ephes 2.2 Acts 26.18 Now what a blessed change is this to be brought from under his pâ—wer and to be translated under the government of the gracious God Secondly consider how unable we are to guide and governe our selves as Jer. 10.23 Jer. 10.23 It is not in man to guide his own way The best souls would wander into the way of eternall perdition if they were left unto themselves And therefore when the Lord will become our guide to lead us in the way of life what a benefit and mercy is it It is a benefit to a traveller that when he is ready to misse his way then he meets with a guide to direct him how much more when we are ready to misse the way to eternaâ—l life We are as sheep a foolish creature which is apt to wander and this David found Psal 119.178 Psa 119.178 and therefore prayes to the Lord to lead him Thirdly as wee are not able to guide our selves so there is no other creature that can guide us aright unto life as the Lord speaks Isa 51.18 There is none to guide her among all the sons which she hath brought forth c. They may perhâ—ps guide our feet but our hearts will bee erring and wandring still As the Israelites though they had Moses himselfe that great Prophet to guide them and shew them the good way yet they erred in their heaâ—ts Psal 95.10 Fourthly consider the peace accnmpanying and following the guidance of the Lord Jer. 6.16 Ask for the old paths saith the Loâ—d which is he good way and you shall find rest to your soules Who can expresse the sweet peace of the people of God when their hearts are framed to a willing obedience to the guidance and government of the Lord Whereas when they are led by themselves and their own hearts then there is nothing but confusion and disturbance It is a misery that cometh upon a people when God will not guide them but withdrawes his government over them When there was no King in Israel then they had many miseries many troubles much more is it so in spirituall regards when God leaves us to the wandrings of our own hearts how many miseries and sinnes are we subject unto This was their curse Rom. 1.24 Rom. 1.24 to be given up unto themselves and then they ran into all manner of wickednesse And this was the misery of the Gentiles Acts 14.17 Acts 14.17 that God suffered them to walk in their own wayes Hence the Church complains Isai 63. last Isai 63. last Wee are as they over whom thou never barest rule as it is in the old translation when they had complained before how they had erred from the wayes of God their hearts had been hardened from Gods feare now they shut up all in this Wee are as they over whom thâ—u never barest rule there is the misery they complaine of Or if wee read the words as the new translation renders them it is all one in effect We are thine therefore bow our hearts to the feare of thy Name They that is our adversaries as verse 18. are a people over whom thou never barest rule they are a forlorne and forsaken people this the Church lookes at as their enemies misery Therefore it is the blessing of the people of God when God will take them into his government Vse 1 Seeing this is one of the blessings of the Covenant of grace to have God above us and over us to guide and rule us this must teach us when we enter into Covenant with God not to count our condition then a state of libertie as if wee might then walke after our owne desires and wayes as if there were none to command us and rule over us Indeed there is a spirituall liberty from our enemies but there is subjection required to the Lord. Wee must not looke onely after gifts mercies kindnesses pardon and such tokens and pledges of grace but looke also for this to be under God and to set up him on high to be a God and Lord over us And let us not count this our misery but our blessednesse that wee are brought under his gracious government Herein the Lord sheweth his marvellous kindnesse that he will take the care of us Would wee not wonder to see such a Prince as Solomon to take his subjects children to tutour them and traine them up under him Now wee are but poore ants and worms upon earth but the Lord of heaven offereth to take the government of us upon himselfe This is infinite mercy whither would our unruly hearts carry us if he should leave us to our selves Who is there that hath any experience of the sinfull evills that are in his heart but will acknowledge this to be a benefit that the Lord should rule over him with an out-stretched arme If God leave Hezekiah but a little how is his heart lift up with pride so that he must have a Prophet sent to him on purpose to humble him If God leave David to himselfe to what evills is he not ready to fall And is there not the same spirit in us The more contrariety and opposition that there is in us to the will of God the greater mercy it is that he will be King over us Learne therefore to count it no small blessing and when God beginneth with us to over-rule the rebelliousnesse of our hearts and to bring â—hem into order take heed that we spurne not with the heele nor lift up our selves But let us humble our selves and submit our selves to him that he may take the guidance of us into his owne hands Heare the rod and kisse it and take it as a mercy that he is pleased to take the care of us to correct our wandrings and bring us back into the wayes of our owne peace Take heed of walking contrary lest he say to us as to the Israelites that he will reigne over us no more For tryall and examination whether we be a people in Covenant Vse 2 with God and have taken him to be our God For if God be our God then he must be God over us
and above us he must rule us and we must be ruled and governed by him How may we know that the Lord hath taken us into his government and that we are ruled by him alone Quest By these foure things we may know it First Where the Lord sets himselfe over a people Answ he frames them unto a willing and voluntary subjection unto him that they desire nothing more then to be under his government they count this their felicity that they have the Lord over them to governe them As the servants of Solomon were counted happie that they might stand before him and minister unto him so it is the happinesse of Gods people that they are under him and in subjection unto him The Lords government is not a Pharaoh-like tyranny to rule them with rigour and make them sigh and groane but it is a government of peace he rules them by love as he first winnes them by love He conquers them indeed by a mighty strong hand but withall he drawes them by the cords of love He overcometh our evill with the abundance of his goodnesse therefore his spirit though sometime it be called a spirit of power yet it is also a spirit of love joy and peace though the spirit put forth his power in vanquishing our enemies that held us in bondage yet it overcometh us by love making us to see what a blessed thing it is to have the Lord to be over us Thus when the Lord is in Covenant with a people they follow him not forcedly but as farre as they are sanctified by grace they submit willingly to his regiment Therefore those that can be drawne to nothing that is good but by compulsion and constraint it is a signe that they are not under the gracious government of the Lord God Secondly If God be God over us governing us by the government of his grace wee must yeeld him universall obedience in all things He must not be over us in one thing and under us in another but he must be over us in every thing Gods authoritie is cast away by refusing obedience to one Commandement as well as by refusing obedience unto all His authoritie is seene in one as well as in another And he that breaketh one doth in effect breake all as James 2.11 James 2.11 When God cometh to rule he cometh with power to cast downe every strong hold and every high thought that is exalted against the power of Christ He cometh to lay waste the whole kingdome of sinne all must downe not a stone left of that Babel The Lord will reigne in the whole soule he will have no God no King with him And therefore herein looke unto it if he be God over us he alone must rule over us and no other with him Consider whether Gods dominion hath its full extent in us whether there be not some corruption which thou desirest to be spared in Canst thou give up thy selfe wholly to the power of grace to be ruled by it Canst thou part with thy Absalom thy beloved lust and be content that God should set up his kingdome in thy whole soule Then is God over thee and thou in Covenant with him But if thou canst not submit that the life of some darling lust should goe if there be any sinne that is dearer to thee then to obey God if thou hast thy exceptions and reservations and wilt not yeeld universall obedience then art thou an alien from God and his Covenant God is no God unto thee nor art thou one of his people Thirdly Where the Lord governeth and setteth up his kingdome over the soule he carries and lifts up the heart to an higher pitch and above that which flesh and bloud could or would attaine unto And that both in the things themselves and the ends which they ayme at in them He makes a man undertake such things as his owne heart would refuse and turne from as Ezek. 3.14 Ezek. 3.14 he was very backward to preach to the Jewes and yet when he saw it was the Lords minde he submitted So Paul Rom. 15.20 Rom. 15.20 enforced himselfe to preach the Gospel yet it was not a constrained force but the love of Christ constrained him 2 Cor. 5. 2 Cor. 5. So Moses though at the first very loath to goe to Pharaoh yet when the power of grace prevailed in him he contends with Pharaoh as with his equall in the cause of God and would not yeeld to the fiercenes of the King not for an hoofe so though he fled from the serpent at the first fight yet at Gods commandement he taketh it up in his hand This also wee see in Abraham when he was commanded to sacrifice his owne sonne though he loved him yet he loved God more and therefore obeyed which nature alone could never have done In all these they wrought against the streame doing that which flesh and bloud could never have done Againe the power of Gods Grace in his government lifts up the soule to higher ends and aymes then flesh and bloud can attaine unto The kingdome of Gods grace is called the kingdome of heaven his aymes and ends are on high not earthly but heavenly his government is an heavenly regiment the Lord governeth the hearts of his people to the same end which he hath propounded to himselfe Gods ends and our ends meet in one which is the glorifying of his Name This putteth the difference between all formall hypocrites and those that are ruled by the spirit of grace hypocrites are ruled by their owne spirit and they never ayme at higher then their owne ends their owne honour credit profit c. Though their actions may be spirituall yet their ends are carnall but when God taketh the heart into his guidance then he maketh us to set up him as highest in the throne and all is done for his honour It makes a man to use and imploy himselfe wisdome strength riches credit and esteeme in the Church and all for God not for himselfe God is his last end in every thing as most worthy to be glorified by all Indeed a man in Covenant with God may doe many things for himselfe ayming at the furtherance of his owne good both spirituall and temporall and also ayme at the good of other men but this is not in opposition but in subordination to God and his glory that last and maine end must sway all other ends Nothing must be done to crosse and hinder his glory this is the government of Gods Grace Consider how Gods spirit guides thy heart to those things and aymes that flesh and bloud cannot at all reach unto for if thou hast onely thine own end and ayme then thou art thine owne and not under the government of God Fourthly The Covenant of Gods grace causeth the peace of God to lodge in that soule in which it ruleth Rom. 14.17 Rom. 14.17 The kingdome of God is righteousnesse peace and joy in the Holy Ghost
taken away from us Thirdly it is sin which brings all sorrowes and miseries upon us this is that which brings sword famine pestilence nakednesse and all such outward calamities sin iâ—â—he true cause of all these These spring not out of the dust nor come by chance but are the fruit which growes upon the forbidden tree of sin but let sin once be forgiven then are these things which are in themselves evill turned unto good unto us Affliction is good when the sin which causeth it is gone and done away one that hath his sin forgiven may rejoyce in affliction Rom. 5. Romans 5. yea hee may be exceeding joyous in all tribulations 2 Cor. 7.4 2 Cor. 7.4 When sin which is the sting of every crosse is removed is pulled out then may we take up that crosse which before we fled from as from a serpent and put it in our bosome and not be hurt by it Fourthly it turns good things into evill unto us sometimes God gives good things even to wicked and evill men making his Sunne to shine and rain to fall upon the wicked and unjust Matth. 5.45 Matth 5.45 But so long as sinne is unpardoned though the things be good in themselves yet they are not good unto them sin corrupts the good things they enjoy it turns blessings into curses as the Lord saith in Malachi 2.2 Malachi 2.2 I will curse their blessings thâ—ir health wealth peace and prosperity are as snares unto them to work their ruine Psal 69 22. Psalm 69.22 But where sin is pardoned there is no more curse Apoc. 22. Apocal 22. Then the blessing returnes to the creature and is in the creature the rain is a rain of blessing Ezek. 34.26 Ezek. 34.26 our meat and our talk a blessing our prosperity a blessing we are then blessed in all we enjoy in all we put our hands unto Fifthly what an evill sin is and what a benefit forgivenesse is we may conceive if we doe but look on such men as have felt the sting of sin in their own consciences and have felt the burthen of it â—ying on them Look upon Cain crying out in the horror of his conscience My sin is greater then can bee forgiven Gen. 4. Genesis 4. Look upon Saul complaining that God was departed from him I am saith he in great distresse 2 Sam. 28.15 Look upon Judas when his sin pressed upon his conscience how unable he was to beare it very anguish of conscience on earth makes him cast himselfe into the gulfe of hell Prov. 18.14 The spirit of a man will beare his infirmity all outward sorrowes so long as his conscience is at peace free from the trouble of sin but when sin comes and burdeneth the conscience of a man this none can beare This David found to bee a burthen beyond his strength he was not able to beare it Psal 38.3 Psalm 38.3 A stone is weighty and the sand is heavie but sin upon the conscience is heavier then them both Pro. 27.3 Prov. 27.3 This burthen makes the whole creation to groan under it Rom. 8. Romans 8. And whosoever hath felt the guilt of his own sin lying upon him such an one wil easily conceive what a blessing this is to have sinne forgiven By forgivenesse the burden is lightned the wound is healed the soule is eased of that anguish and bitternesse which it was in before While our sin was unpardoned we looked at God as an enemy to condemne us but now we have peace towards God we are reconciled the cause of the enmity being taken away All this considered well might Dâ—vid say as he did Blessed is the man whose sin is forgiven and iniquity covered Psal 32. Psalm 32. Now this great blessing God hath promised in his covenant he will forgive the sin of his people which give up themselves to walk in covenant with him Hee will not remember against them their former iniquities their sins shall be as if they had never been hee will see no iniquity in Jacob nor transgression in Israel he will passe by the sin of the remnant of his heritage he will remember their sins no more yea though their sins be great yet hee will forgive them though they abound yet his grace shall abound much more in the forgivenesse of them Rom. 5.20 See Isai 43.25 And this the Lord will doe First because mercy pleaseth him Micah 7. It is a pleasure to him to shew mercy to his covenanted people Never did we take more pleasure nor so much in the acting and committing of our sins as he doth in the pardoning of them Hee is the Father of mercy 2 Cor. 1. 2 Cor. 1. And therefore delights in mercy as a father delighteth in his children It doth him good to see the fruit of his own mercy in the taking away of the sins of his people Secondly it is the purpose which he hath everlastingly purposed within himselfe to make his grace glorious in those whom he hath by covenant given unto Christ to be saved by him he will have the praise of the glory of his grace Ephes 1.6 Ephes 1 6. Hee will not lose this glory he will be admired in the Saints 2 Thess 1.10 2 Thess 1.10 Hee will make the world to wonder when it shall bee known what sin hath been committed by them and pardoned by him Gods people are called vessels of mercy Rom. 9. Rom. 9. As those therefore which are vessels of wrath shall be full of the wrath and indignation of the Almighty to make his wrath known in them so the vessels of mercy shall be filled with mercy filled up to the brim God will have no empty vessels all shall be full one sort filled with wrath the other with mercy Thirdly The Lord hath received a satisfaction to his Justice in Christ what ever Justice could require at our hand Christ hath satisfied for us to the utmost farthing So that now Justice cannot complaine though that sin be forgiven unto us because it was fully punished in Christ Fourthly If the Lord should not forgive the sinnes of his people which believe on Christ Christ his sufferings should be in vaine To what end was it for him to suffer the just for the unjust Why was the chastisement of our peace laid upon him if wee should also suffer for our owne sinnes God would never have laid our iniquities upon him but that he intended to forgive them unto us Fifthly There is no other way to have sinne done away no other meanes to get free from sin but by forgivenes Either God must forgive sin or all the world must be condemned and lie under his curse for ever But there are a remnant that God will save from perishing in the condemnation of the world c. Sixthly The Lord hath not onely promised forgivenes and spoken it with his mouth but his act and deed gives us assurance that he will
I will forgive let every soule say within it selfe Surely then I will try I will seeke I will sue for mercy that I may be forgiven But what should I doe that I may be forgiven Quest 1. Enter into thine owne heart Answ and search out all the sinnes of heart and life which thou art privie unto Lament 3.40 Lam. 3.40 This is the Lords owne direction Jer. 3.12 13. Jer. 3.12 13. when the Lord first promised that he would shew himselfe mercifull and not let his wrath fall upon them yet presently addes But know thou thine iniquitie for thou hast fallen by rebellion c. 2. When thou hast found out thy sin goe then before the Lord and confesse and judge thy selfe before him as Ezra 9.6 Ezra 9.6 Confesse thy selfe worthy to be destroyed Doe as the Prodigall did Luke 15. Luk. 15. I am no more worthy to be counted thine 3. Present before the Lord the sacrifice of the Lord Jesus bring no satisfaction of thine owne make no mention of thine own righteousnesse or good deservings but fly onely to the bloudy sufferings and sacrifice of Christ to find acceptance reconciliation through him without that bloud there is no forgivenesse Heb. 9. Heb. 9. 4. Come not before God with an heart purposing still to continue in thy sinne but together with prayer for pardon joyne prayer for a spirit of grace and holinesse to make thee a new heart and a new spirit that sin may live in thee no more be willing to bind thy selfe by Covenant to the Lord to glorifie that grace shewed on thee if he will please to be gracious towards thee in taking away this sin Hos 14.3 with 9. Hos 14.3 with 9. Thus come before the Lord and then as men that have any great legacy left them by the will of another they will intreat for it they will plead the Testament of the Testatour and if that will not prevaile they will bring it into the Court of Justice and there sue for it So let us doe beg intreat require the performance of this legacy of the new Testament which grace hath bequeathed unto us and if this obtaine not then bring our cause into the Covenant of grace and there sue and plead before the throne of grace There bring out the words of the Testament and say Lord here is thine owne Covenant and promise hold the Lord fast to his promise which he hath made and plead with him and say Lord why are thy mercies restrained from me where is thy faithfulnesse why dost not thou pardon mine iniquitie Though I be worthy to perish yet remember thy Covenant make good thy promise in which thou hast caused thy servant to trust Such importunitie the Lord will not take ill he delights thus to be overcome by the pleas of his people Doe thus and he that hath promised will also fulfill and will take away all thine iniquitie and receive thee graciously Hos 14.3 Vse 5 For singular comfort to all the people of God who doe in any faithfulnesse and truth of heart endeavour to walke according to the Covenant they have made with him To all such this word of Consolation doth belong that their iniquitie is pardoned their sin is forgiven It was a word of comfort Christ spake to the palsie man Mat. 9.2 Mat. 9.2 Sonne be of good comfort thy sinnes are forgiven thee So Isai 40 1 2. Isai 40.1 2. And thence was that speech of Christ to Mary in Luke 7.48.50 Thy sinnes are forgiven thee goe in peace There is peace indeed when Christ promiseth sin to be forgiven Now so it is to all the covenanted people of God their sin is forgiven here is their comfort See Psal 103.17 18. Psal 103.17 18. If wee keepe his Covenant his loving kindnesse and mercy is ours to forgive us our sinnes Shall man saith Eliphaz be more just then God shall man be more pure then his maker Job 4.17 Job 4.17 So may we say in this case Shall man be more faithfull then God more mindfull of his Covenant and promise then his Maker No God is the faithfull God keeping Covenant and mercy with those that feare him If we then which are so apt to breake our Covenant with God and men if wee be carefull to keepe Covenant with him how much more will God performe this promise of his Covenant towards us to pardon our sinnes If wee be not unfaithfull towards him he cannot be unfaithfull towards us Nay though we were in part unfaithfull yet cannot he deny himselfe 2 Tim. 2.13 2 Tim. 2.13 Quest But how may I know that my sinnes are forgiven me Answ 1. A plainer evidence I cannot give then this before named scil a carefull conscionable and constant endeavour to walke in Covenant with God Psal 103.17 18. Psal 103.17 18. But I have many failings in the keeping of my Covenant Object Yet so long as you doe not renounce your Covenant Answ and breake the bond till you doe agree to the loosing of the knot in which you have bound your selfe chusing to turne back after your former liberties the substance of the Covenant is not yet broken though some article of the Covenant may be violated There be some trespasses against some particular clauses in Covenants which though they be violated yet the whole Covenant is not forfeited 2. An affectionate and cordiall love to the Lord Jesus who hath washed us from our sinnes in his bloud is a sure signe that our sins are forgiven us Luk. 7.47 when wee so thinke of Christ as that nothing is too much for him nothing enough all we doe or can doe is too little for him and as nothing to that which our soule desireth this love never goes alone but is accompanied with this blessing of forgivenesse And sure thus it is with those that feele in any measure the efficacy of Christs bloud easing their consciences from the guilt of sin They could be content to wash Christs feet not with teares onely but with their hearts bloud and to dye for love of him who hath loved them and given himselfe for them to save them from their sinne 3. The mortification and dying of sinne in our hearts is a signe that our sinnes are forgiven us When Christ takes away Jacobs sinnes he also turnes away ungodlinesse from Jacob Rom. 11.26 27. Rom. 11.26 27. If sin live in us the guilt of it remaines still upon us I meane if it live in us in full strength 4. If we have a tender heart to mourne over Christ whom wee have pierced Time was when we could tread under feet that precious bloud by which we are sanctified But now it melts the heart to thinke that that bloud which wee have so despised should yet be sprinkled upon us to wash us from our sinne This kindnesse of Christ towards us makes our hearts to mourne over him Zach. 12.10 Zach. 12.10 They shall mourne over
him or for him not for our selves but for him mourning that we have pierced him and grieved his Spirit by our sinnes 5. An heart willing to forgive and to doe good unto those that have done evill against us Mat. 6.14 Mat. 6.14 when wee cannot onely forbeare them but forgive them and beare a loving heart to them that have been unloving towards us This disposition of heart in us springs from an higher fountaine of grace which hath been shed downe upon us in forgiving our sinnes When the heart can reason with it selfe to suppresse revengefull desires when they are stirring in us and can argue as Mat. 18. and Eph. 4. Mat. 18. Eph. 4. the Lord is willing to forgive me my debts and ought not I also to forgive my fellow-servant that hath offended me Such a disposition of heart is a fruit and token of the forgivenesse of our sinnes Mat. 6.14 The grace that hath been shewed us in the forgivenesse of our sinnes workes an answerable disposition in us making us ready to forgive the sinnes of our brethren 6. A free and full confession of sinne when we deale openly with the Lord freely willing to open all our whole heart before the Lord discovering knowne sinnes secret sinnes the most prevailing beloved and inward corruptions willing to take the shame of all unto our selves and still to be more vile in our selves that mercy might be glorified in our forgivenesse When we can bring out the whole pack and not keepe a sin back so farre as wee know any thing by our selves but lay all open and naked before the face of God till there be no more to be found such confession hath a promise of forgivenesse 1 Joh. 1.9 1 Joh. 1.9 There may be a forced confession as was that of Saul when he was so fully convinced of his sinne that he would no longer deny it 1 Sam. 15. And of Judas who out of extremitie of horror and rage of conscience was made to confesse his wickednesse in betraying innocent bloud There may be also a formall superficiall and partiall confession when we doe in a generall fashion confesse our selves sinners which confession hath no promise of forgivenes because these confessions are ever accompanied first with a desire if possible to maintaine our own innocency secondly with a spirit of unbeliefe and misgiving heart fearing lest our own mouth should judge us and wee become witnesses against our selves Thirdly with a spirit of pride loath to confesse our selves to be so vile as we must acknowledge our selves to be if we should confesse all our sinnes against our selves But when a man is willing to search out all his sin unto the last that he may lay open all his heart and confesse all his iniquitie against himselfe before the Lord being vile in his own eyes and desiring to be more vile loathing himselfe for all his abominations of such an one that can thus come before the Lord in humble confession of his sinnes I doubt not to say unto him Goe thy way in peace thy sin is forgiven thee If God give us a heart thus humbly to confesse it is unto us a signe there is in God a heart mercifully to forgive Exhortation to all the Saints that have tasted of this rich grace Vse 6 in the forgivenes of their sinnes Let them ascribe glory unto him that hath shewed this mercy on them extolling that grace which hath forgiven them this the Lord lookes for he would have his grace glorified by us Eph. 1.6 Ephes 1.6 The Lord himselfe publisheth this as his own glory that he is a God forgiving iniquitie transgression and sin Exod. 34.6 Exod. 34.6 And the servants of God have herein given glory unto him as Micah 7.18 Micah 7.18 Who is a God like unto thee who passeth by the transgression of the remnant of thine heritage We should make the praise of this grace to ring through the whole world that heaven and earth may take notice of it and wonder at the grace that hath been shewed on us This grace can never be sufficiently glorified by us To teach us willingly to become servants unto this God of all Vse 7 Grace who dealeth thus mercifully with his people See Hos 14.5 Hos 14.5 When the Lord there promiseth to heale the rebellions of his people by taking away their iniquities from them marke what this workes in them ver 9. What have wee say they any more to doe with Idolls with our former sinnes we will serve them them no more we will henceforth serve thee our gracious God which promisest to heale all our backslidings His will wee be him will wee serve And thus much of the second Benefit The third Benefit of the Covenant is the renewing and sanctifying of our natures by the graces of the Spirit The Lord having first justified us by his grace in the forgivenesse of our sinnes he theâ— goes on to sanctifie us that we might be an holy people unto him to serve him in holinesse and righteousnesse all our dayes Luk. 1. Luke 1. When he hath made us imputedly righteous he will have us inherently righteous also And by the promise of this benefit the Lord answers another scruple which his people might be subject unto We might thinke with our selves this is indeed a great benefit which the Lord hath promised hithâ—rto namely to forgive all my sin But though the Lord should performe all this mercy unto mee forgiving unto me all my former sins unto this day yet I have such a vile sinfull nature within mee that I shall returne and sin againe as wickedly as ever I did before and so shall bring a new guiltinesse upon my self Hereto the Lord answers No it shall not be I will renew alter and change that sinfull and wicked nature that is in you I will make your heart a new heart so as you shall be enabled to doe my will and walk in my wayes I will sanctifie you to be an holy and pretious people to my self This renovation and sanctification of our nature stands first in cleansing away our sinfull corruption and then in an infusion and filling of us with the holy graces of the Spirit As a vessell which wee intend for any honourable use first wee scoure and rinse out the filth that is in it and then we sweeten it with other things and so make it fit for service and use Satan had defiled us with his loathsome filthinesse but so many as the Lord sets apart unto himselfe to be vessels of honour in his house those hee cleanseth from all filthinesse of flesh and spirit and seasoneth them with all the sweet and gracious gifts of his Spirit Hence it is that we are said to be made partakers of the Divine Nature 2 Pet. 1.4 2 Peter 1.4 and to be renewed with the renâ—wing of the holy Ghost Titus 3.5 And we are said to be created new in Christ Jesus Eph. 2.10 because
as in our first creation we were then created holy and righteous after the Image of God so now we are renewed unto the same image again The Lord doth with us as the Potter doth with his vessell when the first fashioning of it is broken he returns and makes it another vessell as seems good in his eyes Jer. 18.3 By this work of renovation and changing our natures there is a new disposition wrought in us clean contrary to that which was before Whereas before the wisdome of the flesh and our corrupt will was quite contrary and even enmity against the Law of God and would by no meanes bee brought into subjection Rom. 8.7 Rom. 8.7 yet now we are made to love the Law and delight in the Commandements of it in our inward man Rom. 7. Rom. 7. The law is not now any more a law without us to urge and enforce us but it is a law within us it is written not in Tables of stone but in the heart according to that promise Jer. 31. Jeremy 31. I will write my lawes in your heartâ— and in your inward parts will I put them By which writing there is stamped upon the heart an inward disposition and inclination of mind and will to doe the things which the law doth command The law being there within us it is unto us as our own bowels loving it and making pretious account of it This blessing the Lord promiseth in his covenant as we may see in Ezek. 36.25 26 27. Ezek. 36.25 26 27. I will powre clean water upon you and yee shall be clean yea from all your filthinesse will I cleanse you A new heart also will I give unto you a new spirit will I put within you and I will take away the stony heart out of your body and give you a heart of flesh and I will put my spirit withiâ— you c. And hence I think it is that the Lord calls himselfe Psalm 71.21 The holy One of Israel not onely because he is holy in himselfe and will be so acknowledged by them but because he sanctifies his Israel unto himselfe making them holy according to that Levit. 20.8 Levit. 20.8 I am the Lord which sanctifieth you And in Isai 43.15 Isaiah 43.15 I am the Lord your holy One. And in Habbak 1.12 Habbak 1.12 the Prophet calls the Lord his holy One. Art not thou of old O Lord my God my holy One He is not onely our mercifull God to pardon us but our holy one to sanctifie us And for the same cause we read of the promise of the Spirit Gal. 3.14 Gal. 3.14 Because God hath promised to give his Spirit unto those that hee takes to bee a people to himselfe This blâ—ssing of sanctification the Lord will perform unto all his people making them an holy people unto himselfe First because hee hath for this end chosen them that they might be holy Eph. 1. Ephes 1. and therefore he will bring them to that estate of holinesse to which hee hath chosen them What he hath chosen us to he will bring us to Gods purposes are not in vain hee will perform to us all the good hee hath intended towards us Secondly Christ hath purchased the spirit of grace for us Joh. 17.19 John 17.19 For their sakes saith Christ sanctifie I my selfe offering up himselfe as a consecrate offering unto God that they may bee sanctified by the truth It was for our sanctification that he offered up himself Thirdly hee hath filled himselfe with all grace for that same end that we might bee filled by that abundance of grace which is in him Psal 68.18 Psalm 68.18 he received gifts for men not to keep them to himselfe alone but to communicate unto us that out of his fulnesse wee might all receive grace for grace John 1.16 And therefore Christ is said to bee not onely righteousnesse unto us but sanctification because he hath filled himselfe to the end that he might also fill us with his own sanctity and holinesse Fourthly Christ hath prayed for our sanctification John 17.17 And wee know that hee was heard alwayes no prayer of his ever returned empty but came back with a full blâ—ssing Fifthly Gods covenant is to give us all things that pertain to life and godlinesse 2 Pet. 1.4 2 Pet. 1.4 Sixthly the Lord is an holy God and therefore will have those that are in covenant with him to bee an holy people Lev. 11. It would be a dâ—shonor to God to have his name called upon a sinfull and prophane people Ezek 36.20 Ezek. 36.20 And beside the end of the covenant betwixt him and his people is Communion God takes a people into covenant with him that he might communicate himselfe unto them that hee might possesse them and they enjoy him but God cannot communicate himselfe in the sweetnesse and familiarity of his love unto unsanctified ones And therefore he will have his covenanted people to be holy that he may communicate himself unto them Seventhly when the Lord gives himself unto a people to be a God unto them he gives himselfe wholly unto them keeping back nothing from them which might make them an happy and blessed people And therefore as he doth communicate himselfe to them in his mercy and grace to pardon their sin so he doth also in his purity and holinesse to sanctifie them and to cleanse them from their sin Eighthly God will be glorified in all his people whom he takes neer unto himselfe Levit. 10.3 Levit. 10.3 and in Isai 43.21 Isaiah 43.21 This people have I formed for my selfe they shall shew forth my praise But God could have no glory from us in this world if he should not sanctifie us Herein is he glorified when wee bring forth much good fruit John 15. John 15. and shine forth in good works Matth 5. Matth. 5. and shew forth the vertues of him that hath called us c. 1 Pet. 2. In these things God is glorified by us but this glory wee can never bring to God till he have sent down his Spirit of glory and grace upon us Now lest this blessing of sanctification should seem too little to be reckoned among the great blessings of the covenant let us therfore consider how great a priviledge this is to be renewed sanctified by the grace of Gods holy Spirit This is intended to us as a blessing in Isai 44.1 2 3. Isa 44.1 2 3 The Lord maketh many sweet promises to his Israel and in verse 3. I will saith the Lord powre my Spirit upon thy seed and my blessing upon thy buds When God powres on any his Spirit then hee would have us to know that he powres on them a rich blessing My Spirit and my Blessing saith God As it is a mans curse to bee left under the power dominion of sin so contrà it is a blessing to be set free from sin
Simon himselfe beleeved also c. i.e. he professed to beleeve And as it is in faith so it is in sanctification also There is an holinesse of truth really wrought Eph. 4.24 and there is an holinesse of profession when we professe to carry the lamp of holinesse in our hands but want the oyle of grace in the vessell of our heart Mat. 25. 2 There is a sanctification externall reaching to the purifying of the flesh standing in the observance of the outward ordinances of the Church and there is another sanctification internall standing in the inward purging of the conscience from dead works by which wee are enabled to serve the living God Heb. 9.13 14. 3 There is a sanctification to men making us so to be esteemed by men and there is also a sanctification to God when we are so indeed in the sight of God Now this sanctification here spoken of was in profession externall in respect of men and in esteem of men but not reall inward and in respect of God so as to make them holy and blamelesse in his sight Object But they had reall gifts as illumination some delight in the word and such like Hebr. 6. therefore they were really sanctified Answ It followeth not because there may be some reall work wrought in the soule which yet may not reach so farre as to reall and true sanctification There may be some morall dispositions wrought in a man which are reall in their kinde and yet may come farre short of true sanctification Object As where there is the substance and being of a man there is a true man so where there is such a being of reall gifts there must needs be reall and true sanctification Answ Where there is the substance of a man there is a true man if true be taken for verum naturale which hath a true naturall existence and being and is not a meere spectrum a phantasm an image or shadow of a thing And thus taking true in this sence a rank theef is a true man But take true for verum morale for that morall truth which is required in the word then may there be the substance of a man head armes feet c. and yet this man may not bee a true man considered thus morally bring this man to the rule of the word try his actions by the truth which the word requires and then he which was found a true man in the former consideration will here be found a man false and deceitfull So here gifts may be really wrought in a man by a physicall work of the spirit and yet bring these same gifts and the actions produced by them to the rule of the word and try whether they will answer to the patterne of true sanctification which the word layes down and then their sanctification will be found false comming short of that holinesse of truth which is in the true Saints Object But these here mentioned are said to be sanctified by the blood of the Covenant that is the blood of Christ but the blood of Christ doth not sanctify only outwardly as touching the purifying of the flesh but it purgeth the conscience also within to serve the living God and therefore these here mentioned were inwardly and truly sanctified Answ The blood of Christ is taken either Properly or Sacramentally Properly as in 1 Iohn 1.7 where he saith the blood of Jesus Christ his Sonne clenseth us from all sinne the blood in the spirituall efficacy of it being applyed unto us doth indeed inwardly clense us from all sinne But sometimes the blood of Christ is taken Sacramentally and it is received Sacramentally only and thus the Water in Baptism and the Wine in the Supper is the blood of Christ Math. 26. 1 Cor. 10. and 11. Now this Sacramentall blood was sprinkled upon them they were washed with the Sacramentall blood of Christ in Baptism but the spirituall efficacy of the blood it selfe never touched their conscience though the sign of it might be sprinkled on the outward man And thus Paraeus Erat eorum sanctificatio non interna sed externa in professione fidei participatione sacramentorum externâ consistens They were sanctified that is sayth he they were by profession segregated from the Iewes and Pagans and were accounted for true Christians or for Saints To conclude the answer to the place alleadged the allusion is to that of Moses in Exod. 24.3 to 9. where Moses makes up the Covenant betwixt God and the people there Moses first rehearseth unto them the words of the Covenant to which they shew themselves willing to assent verse 3 then having taken order for the killing of the Sacrifice the blood whereof was to ratify and confirm the Covenant verse 4 5. next he takes part of the blood and sprinkles it upon the people verse 8. using these words behold the blood of the Covenant which the Lord hath made with you concerning all these things And now the people having thus farre accepted the terms and conditions of the Covenant and accepted the blood of the Covenant being willing to be sprinkled with it now I say this people was a sanctified and holy people a people in Covenant with God separated from the prophane people of the world and were now esteemed a peculiar and holy people though yet many of them were not inwardly sanctified but only thus farre in respect of externall confederation and profession so it is with these here spoken of they were content to accept the sprinkling of the sacramentall blood upon them and outwardly professed themselves willing as Israel did to become the people of God but yet all this while they were never in truth inwardly sanctified never washed with the washing of the new birth Tit. 3. This allusion I gather by the words of the Apostle calling the blood here mentioned the blood of the Covenant just the same expression as Moses used before Behold the blood of the Covenant Exod. 24.8 And look how the one blood was sprinkled so was the other and what sanctification was wrought by the one the same was also by the other namely an externall federall holinesse they having both one and other accepted the blood of the Covenant to be sprinkled upon them whereby they were sanctified thus farre as to become a separate people unto God So that notwithstanding all that which hath been objected or can be this stands good that sanctification is a blessing of the Covenant of Grace only And being so therefore to prove our justification by our sanctification is not to go aside to a Covenant of works Vse 2. Is our sanctification a benefit of the Covenant of grace and springs it from Grace what then can our works of sanctification merit for us at the hands of God what have wee herein which we have not received 1 Cor. 4. of his own hand doe we give unto him as David spake in another case 1 Chron. 29. but of this there will be fitter place to
of Noah for as I have sworn that the waters of Noah shall no more goe over the earth so have I sworr that I would not be angry with thee The mountaines shall remove and the hills shall fall down but my mercy shall not depart from thee neither shall the Covenant of my peace fall away saith the Lord that hath compassion on thee Plentifull is the Scripture in such promises as these In Hos 2.19 20. I will marry thee unto my selfe c when the Lord marrieth us to himselfe he doth it with a purpose to be ours for ever whom God loves once with this conjugall love hee loves them for ever unto the end Ioh. 13.2 And thence it is that those that are truly regenerate and sanctified are compared to Mount Sion which cannot be removed Psal 125.1 And to a tree planted by the river of water which continually flourisheth and withers not c. Psal 1.3 and to an house built upon a Rock Matth. 7. And hence is that glorious triumph of the Apostle setting all contrary power at a defiance Who shall separate us from the love of God c. Rom. 8.33 Neither heigth nor depth nor things present nor things to come shall ever separate us from the love of God wherewith he hath loved us in Christ Jesus and in 2 Tim. 4.8 Hence forth is laid up for me a crown of righteousnes And thence was that confident speech of the Prophet in Psal 73. Thou wilt guide me by thy counsell and afterward bring me to glory This benefit the Lord will fulfill unto his people when he hath begun the work of his Grace he will finish it unto the day of Christ Phil. 1.6 he will shew himselfe to be both the author and finisher of our salvation Hâ—b 12. Arminians and Papists which reach a falling away from Grace know not the difference between the Covenant of Works and the Covenant of Grace Their Doctrine of the Apostacy of the Saints that those that are adopted sanctified and planted into Christ may fall away and perish is a doctrine contrary to the whole tenour of the Covenant of Grace injurious unto God and uncomfortable unto the Saints It is true that there is a kinde of seeming holinesse which may be lost a forme of godlinesse which may vanish and come to nought Heb. 6.4 6. 10.29 It s true also that Gods own people called and chosen may much damp quench the Grace of God which is in them and may shew much infirmity in particular falls which they are subject unto being sometimes so farre left unto themselves as we see in David and Solomon Peter c. Acts of grace may be interrupted in them for a season sense of it may be much lessened power of it weakned the degree of it abated but the habit cannot be utterly lost the life of it never goes out a man may be in a swoun and yet his life be in him still The certainty of the Saints perseverance is built upon these foundations 1. God is able to stablish them and therefore they shall be established He is able to keep us Iude 24. He is able to make us stand Rom. 16.25 and therefore we shall never be removed nor overthrown Object But this is a weak argument to reason from Gods power to his will Answ Then the Apostle himselfe argues weakly in Rom. 14.4 where speaking of the weak believer hee saith that such an one shall bee established and how proves he that because God is able to make him stand This is the Apostles Argument Indeed its true God will not doe all things which he can doe he can out of the stones and rocks raise up children unto Abraham but he neither doth it nor will doe it But though God will not doe all things which he can yet he will doe all things which he hath promised to doe Now this is Gods promise as we have seen before that he will preserve his people and therefore if he can doe it surely he will doe it because he hath promised it And hence it is that in Ioh. 10.28 29. Christ argues from the power of God doth by that argument prove the undoubted salvation of those that believe namely because God is in power greater then all and none is able to pull them out of his hand Indeed till we have a promise there is no arguing from Gods power no man can groundedly argue that God will out of stones raise up children to Abraham because he never promised it but when we have the promise then we may reason from his power And thus did Abraham reason I shall have a Sonne saith Abraham because though my body bee as good as dead yet God is able to doe it The argument was good because God had before promised to doe it So in the case in hand God hath said that he will keep us to his heavenly Kingdome and therefore if he can doe it he will doe it he hath engaged all his power and goodnesse to be for our salvation God is ours his power is ours to stablish and strengthen us that we fall not yea here are two immutable things to support us the power and will of God These two are as the two pillars before Salomons Temple Jachin and Boaz Boaz signifying in him is strength and Iachim he will stablish these two pillars stand together to establish all those that are ready to fall if there be strength in him he would have us to know that he will put it forth for our establishment that we might bee supported by his power his power and will stand together to support us 2. All the gifts of God which accompany salvation are given without repentance Rom. 11.29 Hos 13.14 God never repents him of the Grace he hath shewed to his people that he knew before Hence is that in 2 Sam. 7.14 when God promiseth to David that he would take of his seed and set upon his Throne after him and then saith the Lord I will be his Father and he shall bee my Sonne and my mercy will I not take away from him as I took a from Saul to teach us when hee hath once brought us into the state of Adoption to be his sonnes he will never cease to follow us with Fatherly love he will never take away his Fatherly mercy from us adde hereto that in Isai 46.3.4 and Mal. 3.6 3. It would shake the foundation of Gods election if those that are once sanctified should fall away and perish for those onely whom he knew before those onely doth he sanctifie If he hath in mercy drawn us unto himselfe it s a sign he hath loved us from everlasting Ier. 31.3 our calling and sanctification is according to his purpose Rom. 8.28.30 2 Tim. 1.9 Those that are sanctified justified and called are all first chosen And thence faith is called the faith of Gods elect Tit. 1. and those that are sanctified are said to be chosen unto it Eph. 1.3
4. And why are these things said to flow from Gods election but that we knowing that that foundation of Gods election remaineth sure we might know that our state in Grace is sure also as being built on that foundation which cannot be moved And this doth our blessed Saviour make good in that speech of his in Matth. 24. where speaking of the strong delusions and deceits which many should be deceived with he saith that those deceivers shall shew forth such signes and wonders as if it were possible should deceive the very Elect If it were possible but that they cannot doe the Elect cannot perish 4. It would frustrate the vertue and efficacy of the mediation and intercession of the Lord Iesus who not onely once offred up himselfe as a sacrifice for us but appeares for ever at the right hand of the Father to make intercession for us Rom. 8.34 That prayer of his Ioh. 17. which he made for us when he was here upon earth was and is a testification of the care he hath of us now in heaven He then prayed Father keep them in thy name and the same doth he for us now He is not changed he is yesterday and to day and the same for ever he is our faithfull High-Priest who beares our names upon his breast in the holy place he is now entred into Exod. 28.29 presenting us with his heartiest affection unto his Father he having set us a seale upon his heart and carrying us in his bosome and loving us with his bosome love This comfort Christ gave unto Peter I have prayed for thee saith Christ that thy faith faile not Luke 22.32 And look what Christ prayed for in the behalfe of Peter and the rest of his Disciples the same prayer he makes for all those that believe in him through their word Joh. 17.20 And if Christ make such intercession for us we know that he is alwayes heard and accepted by the Father Joh. 11. It is not possible that those for whom he intercedes should perish 5. If there were falling away from Grace then it must come either by Gods departing from us or by our departing from him But neither of these shall do it neither will God depart from us not shall we when once effectually called depart any more from him Jer. 32.40 He will not forsake his people 1 Sam. 12.22 Nor will they goe away from him Joh. 6.68 Lord whether shall we goe thou hast the fountaine of life and blessednesse in thee whether should we goe to forsake thee Object But Adam who had perfect holinesse in him and had more grace then we have did fall therefore we which have lesse grace then he may fall much more Answ It followes not because Adam and we are to be considered under different Covenants Adam was under the Covenant of works those that are regenerate are under a Covenant of Grace He was therefore left to himselfe to work either in one kinde or other well or ill as he would himselfe but now we are under a Covenant of Grace and are kept by the power of God through faith unto salvation 1 Pet. 1.5 he had no promise of being kept as we have He had that which we have not Posse si vellet he had power to have stood but abused his will we have that which he had not we have will but we want power but though we want power of our own yet we are kept by the power of God Object But we have no promise of being kept in the state of Grace but onely so farre as wee are not wanting to our selves c. Answ 1. If so no flesh should bee saved for who is not wanting to himselfe more or lesse Are those that plead thus so watchfull and diligent never to be wanting to themselves I suppose they dare not for shame once affirm it and yet I believe they will not therefore say that because of such want they are fallen from Grace 2. If this were all that God promised unto us now under Grace then I demand what have we promised to us more then was promised to Adam for surely if Adam had not been wanting to himselfe he should have continued still in that holy estate And if the Lord should now promise us no more what grace is shewed to us more then to him where is the Grace of the second Covenant above the first 3. The Lord hath promised this also that we shall never be so farre wanting to our selves as wholly to turn away from him Ier. 32.40 He puts into the hearts of his people an holy feare of departing away from him they feare to be deprived Heb. 4.1 This feare makes them pray knit my heart unto thee and to resolve with David It is good for me to draw nigh unto God Psal 73. And thus in Ier. 32.39 I will give them one heart that they shall feare me for ever This fearing him for ever makes Gods children for ever to cleave to him so as though they may have their particular slips and failings yet they can no more cease to feare God and to cleave unto him then this promise of God can faile wherein hee hath said I will give them an heart to feare me for ever At what time they cease to feare God at the same time this promise of God failes and comes to nought Object But these promises which doe sound as if they were absolute are to be expounded by other promises which are expressed conditionally if yee continue Colos 1. if yee faint not Galat. 6. Answ 1. These conditionall expressions are added not to weaken the force of those absolute promises before named as if one sort of promises did crosse another and were to weaken our confidence in them but there are two other causes of adding these conditions One is this Namely because the Apostle in writing to visible Churches hee knew that in all such Churches there were some that though they made as faire profession as the rest yet they would in time discover some unsoundnesse at heart for their sakes therefore the Apostle addes these Ifs as if hee should say if yee be truly grounded on Christ and so continue then shall yee be presented blamelesse c. Col. 1.22 23. but this doth nothing at all tend to weaken the assurance of those that are truly called and sanctified The other is this These conditionall expressions have in them the force of a secret warning and quickning exhortation for every one that standeth or thinks that he standeth to take heed lest he fall and so in stead of weakning our confidence they make us to stand more cautelously and sure 2. It is a sweet and usefull consideration observed by that learned Lawyer and active Instrument in the Cause of Gods truth that in the comparing and compounding of these conditionall promises with the absolute we must place conditionall in the first rank and then absolute in the second Set the former as the major Proposition
danger of Apostacy that the end of such is worse then was their beginning 2 Pet. 2. though their beginning was naught sinfull and miserable yet their end is worse And it had been better for them never to have known the way of righteousnesse then when they have known it to turn from it Such shall receive the sorer vengeance Heb. 10.29 The greater the danger is of falling back the greater is the blessing in being preserved in the grace in which we stand Vse 1. This serves for endlesse comfort unto all the Saints of God Temporary blessings yeeld temporary refreshings but this benefit of perseverance assures us of good things more abiding and eternall in the consideration whereof we should be comforted with endlesse comfort everlasting joy should be upon our heads Esay 35.10 Be our enemies never so strong and mighty our infirmities never so many yet shall neither their strength nor our weaknesses expose us to their will but we shall be kept safe unto salvation by a divine power which is above all and over all The Lyons may roare at us but they shall not teare us in pieces Pharaoh may pursue us with his Chariots and horsemen but wait awhile and we shall see the Lord fight for Israel against the Aegyptians wee shall see the salvation of God In Joh. 17.13 when Christ was there praying to his Father in the behalfe of his Disciples which prayer he uttered before them in their presence and audience marke what he did aime at in it which was that they might have his joy fulfilled in themselves Hee was commending them by prayer unto his Father that he would keep them in his name and preserve them from evill that none of them might be lost And this he did that they knowing how Christ the beloved Sonne interceded with the Father for them might be filled with comfort as knowing that his petitions put up for them could not possibly return in vaine This makes our joy a full joy that we are not only brought into a state of Grace to have God for our God and to have our sinnes forgiven c. but we shall be â—ept in this estate for ever Though we be not yet exempted from falling into sinne through manifold infirmities yet we are sure we have a God which will pardon our sins Though we be weak yet when we are ready to fall the Lord will either put under his hand and prevent us that we fall not or if he suffer us to fall yet he will raise us up againe we shall not so fall as to rise no more In the midst of all our infirmities we may say with the Church in Micah 7.8 Rejoyce not against me O mine enemy though I fall I shall rise againe Let not Gods people bee dejected over much to walk uncomfortably because of their infirmities Bee comforted against them by this consolation of God he hath made a Covenant with you that he will never forsake you If it hath pleased him once to make you his people he will cast you off no more 1 Sam. 12. Thou that complainest and walkest heavily because of thy sinfull corruptions which burthen thee and presse thee down tell me Let me ask and let thy heart make answer within thee doe thy corruptions and failings make thee lesse to esteeme of Christ or doe they make Christ more precious unto thee If thy corruptions get within thy heart and make any thing more deare and precious to thee then Christ is this is dangerous but if by the sence of thy corruption thou art made to draw nearer unto Christ to esteem more of him to cling faster unto him such infirmity may serve to humble thee but it shall never destroy thee Though thou be weak yet his Grace is sufficient for thee sufficient to pardon thy failings sufficient also to keep thee that neither gates of hell nor sinne nor death shall ever prevaile against thee Commit thy soule therefore in well-doing to thy faithfull Creator who hath created thee anew in Christ Iesus and know that as hee is able to keep so hee will keep that which is committed unto him against that day Vse 2. This may serve also for councell and direction unto all Gods faithfull ones to take heed of selfe confidence and thinking to stand by their own strength know wherein your strength lyeth it is not in your selves In his own might shall no man be strong 1 Sam. 2.9 but your strength and safety lies in this Covenant of peace which the Lord hath made with you he keeps the feet of his Saints 1 Sam. 2.9 he preserves the soules of his Saints Psal 97. 34. So as none that trust in him shall perish It is with us as it was with Sampson all men wondred wherein his great strength should lie but it was neither in his haire nor in his limbs but in the Covenant of his God whiles hee kept his Covenant with God God was with him and by his power assisting and strengthening he made heaps upon heaps and slew thousands of the Philistimes but when he had broken the Covenant of his Nazarâ—ship and so had caused the Lord to depart from him then Sampson became weak as another man whiles we cleave to our Covenant and keep the Lord with us then are we strong and doe valiantly but when we trust in our selves and withdraw our selves from God who is our strength then we are weak and are overcome There is nothing which makes a readier way for the falls of Gods children then this that they grow to confidence in themselves and in that Grace which they have received They think as Samson they will rouse up and shake themselves and then they think to doe as at other times but when the Lord sees this distemper growing upon us then he lets us take a knock or two to heale this evill in us and to make us know that our way to be strong is to be weak weak in our selves that we may bee strong in the power of his might And indeed when we are thus weak then are we strong 2 Cor. 12.9 And contrà when we are strong then are we weak bereft of the power of God which is our stay and strength And therefore let us learn of the Prophet to say In the Lord I have righteousnesse and strength Isai 45. know how unable we are of our selves to doe any thing so much as to think a good thought 2 Cor. 3. but are made able to do all things by the power Christ strengthening us Phil. 4.13 And therefore whatsoever we have to doe look we up unto his help to work all our works for us whether we be to meditate to speak or to do any thing which might bee pleasing unto him rely upon him for help make him our strength as well as our redeemer Psal 19. vers last Vse 3. For exhortation unto all to labour for a state in Grace to get within this Covenant of Grace get our souls
them good in the later end Deut. 8.16 The hardships which Israel suffered for awhile in the wildernesse was recompenced with a Land flowing with milke and honey Thirdly sometimes God withholds good things from us for a chastisement of our sinne according to that in Jer. 5.25 your iniquities have hindred good things from you when wee goe out of the way in which the blessing falls it s no marvell if it fall beside us In these cases when either by sin we turn aside from the path of righteousnesse or if the Lord will take a time to try our uprightnesse before him or if he see our enjoying of these outward blessings would be an hinderance to our spirituall good in these cases I say Gods children may be exercised with wants and necessities and yet the promise of God failes not not in the first case because the promise of outward things in the making of it is subservient to the spirituall good of our inward man nor in the second case because the Lord hath put an exception of tryall by which he will try all his Nor in the third case because these outward good things are promised as rewards of Grace whereby the Lord doth recompence the love and obedience of his people But to the third part of the demand if it be further questioned how farre forth a childe of God out of these cases forenamed may assure himselfe of the fulfilling of these promises unto him hereunto I answer thus Wee must consider two things first what is promised secondly how and in what manner First consider what is promised for here may be a mistake in taking the promise to containe more then indeed it doth when the Lord promiseth that riches and treasure shall be in the house of the righteous what doth he meane by riches and treasure not the riches of a Kingdome or that which shall be sufficient for a man of high degree but such a sufficiency as is sutable to every ones estate and condition which God hath set them in That which is want and poverty to one may be fulnesse and abundance to another That then is riches to any man when God gives him so much as is sufficiently enough for him in his estate and condition though he may still come short of many others of higher ranke this is that which is promised Secondly consider in what manner God promiseth these things and that is as was said before as rewards and as fruits of that faith and obedience which he requires of his people Dwell in the land and doe good and thou shalt be fed assuredly saith the Prophet Psal 37.3 But what is this good that we must doe Answ 1. In generall Be upright with God in our conversation before him 2. Walk diligently and faithfully in our particular callings be not slothfull and unprofitable unto our selves It is the diligent hand that hath the promise of abundance The talk of the lips brings nothing but want Prov. 10. 3. And then we must depend upon God by faith in the use of meanes not trusting either to our own uprightnesse or to the meanes used but rest by faith on the grace of the promise as knowing that when we have done all that wee can both in our generall and particular calling yet the Lord might justly blast all our endeavours so as all our labour and strength might be spent in vaine Here therefore our confidence must be pitcht not upon our selves nor meanes but look by faith to the blessing promised which blessing is all in all Believe and yee shall prosper said Iehoshaphat 2 Chron. 20.20 and contra if yee believe not yee shall not be established said Isaiah Isai 7.9 There is much in the faith of Gods people It s a speciall meanes to obtaine the blessing It was usuall with Christ when any came unto him for help in outward things to ask them whether they believed or no and then he would tell them according to your faith be it unto you All Gods blessings are wrapt within his promises And faith is the hand to receive all whether they be spirituall blessings or outward concerning this life whatsoever the blessings be if they spring from Grace they must be received by faith The hand of Grace gives them and the hand of faith receives them And sometimes the want of faith onely cuts us short of the blessing we might enjoy we prosper not because we believe not The summe is this Let a man walk uprightly before God in his generall calling Let him be provident and diligent in his particular calling Let him withall in both these look by faith to the faithfulnesse of the promise of God believing that in this way he will give that which is sufficient for him Then I say that in the ordinary course of Gods dealing hee may be sure the Lord will not be wanting to him in such things as his state and condition doth require Vse 1. For confutation Are these outward blessings pertaining to this life blessings of Grace promised in the Covenant of Grace then first eternall life cannot come by merit when lesse blessings then that must come from Grace 2. Hence also falls down Popish satisfactions which they think are made by almes-deeds and such like works What satisfaction can we make to justice from that which we receive of meere grace of his own hand give we unto him 1 Chron. 29. 3. It makes against placing perfection in a state of voluntary poverty as if perfection could stand in renouncing the blessings of Gods Covenant Vse 2. For information 1. Concerning wicked men this may let us see that they have no true right before God unto the good things of this life I speak not of right before men but before God for if they have I ask by what Covenant Is it by the Covenant of works then they must fulfill it which they doe not nor can doe is it then by the Covenant of Grace but they are not within that Covenant They are within the Covenant of works but cannot fulfill it they are without the Covenant of Grace and therefore they can claime nothing by it But they say there is debitum naturae nature may claime so much as tends to the upholding of naturall life and being But I say again what claime can they have to life or to any thing which concernes life which have deserved to be destroyed and brought to nothing for ought I can see the old opinion herein must stand as truth that wicked men are but usurpers of the things they doe enjoy And if Christ bee the Heire of all things and we come to our right to them onely by Christ then those that are not Christs have no right unto them 2. Whereas some weak ones doe think they should pray only for spirituall blessings and not for outward things of this life they may hence see their errour They may lawfully pray for outward things look what God doth promise we may lawfully
the Covenant of Grace which he hath made with us in Christ They are not so unto the wicked who are not in Covenant with the Lord but to the Saints they are in Gen. 33.5 when Iacob speaks of his children these saith he are the children which God of his Grace hath given thy servant Iacob saw Grace in this so should we see Grace in every outward blessing wee enjoy Object But these outward blessings are common to good and bad and no man can know love or hatred by these things which are before him how then may I know that God gives me these things out of Grace and love Answ 1. If we come by them in the way of the Covenant we walking before God in the way of holy obedience and dependance upon him It s certain they doe then come to us as blessings and are given us by vertue of his Covenant And therefore it is that in Deut. 28.1 2 8 12. If thou shalt diligently observe the Commandements of the Lord thy God saith Moses then shall he command the blessing to come upon thee and all these blessings shall overtake thee c. he doth not say thus shall thou be enriched thus shalt thou encrease in goods c. but thus shall the Lord blesse thee and these blessings shall come upon thee to note unto us that when we walk with God in this way of obedience conscionably then what ever good things come unto us they come as a blessing The Lord not only gives the blessing it selfe but hee gives it as a blessing and a blessing of Grace comming through his Covenant 2. If they be as bands and cords of love betwixt God and us as bands to draw us nearer unto him and as cords to tie us faster unto him causing us to love him more and to honour him in the use of those good things which we have received from him doubtlesse they doe then come from his Grace towards us and are blessings of the Covenant I have loved thee saith the Lord in Jer. 31.3 and with mercy have I drawn thee If God draw us unto him by any meanes there is mercy in it and there is a blessing in it Take this as a rule for ever what ever brings us to God is a blessing as contrariwise whatever separates us from God is a curse And that which causeth love comes from love If these things work love in our hearts towards God then doe they come from his love towards us Consider then are our hearts carried away from God by the things we enjoy this is dangerous But are our hearts thereby more drawn and knit unto him then own them as blessings of the Covenant as springing from the fountaine of Grace which God hath opened to us in Christ 2. Seeing these outward good things are given to Gods people by Covenant as blessings and as springing from Grace this must teach us to be content with such a measure of them as our Father seeth meetest for us though we have lesse in outward things yet there is the same grace in that little as if we had an hundred fold Sometimes there is much love seen in a little thing and so it is in these gifts which God gives to his children The gift may be small but the love is great from which it comes This love should satisfie whether the gift we receive from it be lesse or more As a younger childe which his Father loves tenderly though he have not so large allowance and liberall maintenance as his elder brother that is grown to yeares yet he comforts himselfe in this he saith in his heart I know my Father loves me as well as any childe he hath and thus satisfies himselfe in his Fathers love though his yearely allowance bee not equall with some other so should we Though we have not so much wheat and wine and oyle c. yet we may satiate our soule with the Lords goodnesse Ier. 31.12 14. that goodnesse of his being the same towards us in our little as if our portion were much more abundant And this contentation we should the rather labour for because if we be not satisfied with that lesser portion which the Lord bestows upon us untill we abound it is suspicious and we have cause to doubt whether our contentment be not more in the gift then in the grace and love of the Giver For if it be his love that satisfies us why are we not satisfied when we have lesse as if we had more if we have food and rayment having them from the gift of his Grace let us therewith bee content Satisfie us with thy mercy saith Moses Psal 90.14 Moses could be satisfied with mercy though he had but little else there is a satisfying sufficiency in it if wee can but see it and rellish it in the things we enjoy Let us make sure of this that what we have it may come from the hand of Grace and then let us be contented with it be it lesse or more 3. Doth the Lord thus provide for his servants in these outward things let us then serve him with our outward man Hee blesseth us with all kinde of blessings in spirituall things pertaining to our inward man and in outward things pertaining to our outward man to the end that we might serve him and glorifie him in both he feeds and cloaths our bodies he maintaines the health and strength of them therefore give them up as a living sacrifice unto him Râ—m 12.1 Let him be magnified in our body Phil. 1.20 Our body must be for the Lord as the Lord is for the body 1 Cor. 6.13 And it is the Apostles exhortation Let us glorifie him both in body and Spirit for they are God's 4. This same consideration before named may teach us how to use the good things of this life which we doe enjoy For 1. Doe we receive them from Grace doe not then abuse them unto sinne to pride wantonnesse excesse c. This is to turn the Grace of God shewed in giving of them to us into licentiousnesse In Hosea 2.8 the Lord complaines there that when he had given them corne and wine silver and gold they bestowed them upon Baal abusing them to Idolatry and to sinne And it s noted as the sinne of wicked Athaliah that the dedicate things which should have been to the honouring of God these shee bestowed upon Baalim 2 Chron. 24.7 When we thus abuse his blessings unto sinne we turne that against God which we have received from him for good And in so doing we may justly feare least they become testimonies against us in the day of our account Therefore do not so requite the Lord Deut. 32. Remember from what hand wee have received them and take heed we abuse them not 2. Hence learn to return part of our substance unto God Give up that unto him which we have received from him The Lord gives us leave to eat and to drink and to cheere our
we shall speak hereafter thus much only for the present he affirmes that there is mutua obligatio a mutuall bond or tie by which God binds us to himselfe as well as he binds himselfe to us c. 2. But for further confirmation hereof consider the different kinds of expressions which the Scripture useth in speaking of the Covenant betwixt God and us There is mention made of a Covenant promised And there is mention also of a Covenant commanded not to imply two Covenants but two parts of the same Covenant one part of it standing in the promise from God to us the other in duty from us to God Thus Deut. 7.12 there is the Covenant which God promised and by oath swore unto his people and then in Josh 7.11 there is the Covenant commanded which is the condition on our part required take away the condition you must also take away the Covenant commanded and if there be a Covenant commanded there must of necessity be a condition 3. Consider that expression used in Ezek. 20.37 I will bring you into the bond of the Covenant saith the Lord why doth the Lord speak of a bond of the Covenant If the Lord had bound himselfe only and put no condition upon the Covenant for us he could not have said that he would bring us into the bond of it But hereby he would teach us that when he makes with us a Covenant of Grace and mercy he doth not then leave us at liberty to live as we list but he binds us by Covenant to himâ—elfe he doth not only bind himselfe to us but us to himselfe as in Jer. 13.11 He is said to have tyed to himselfe the whole house of Israel binding them to himselfe as with a girdle in the bond of the Covenant wee were sometimes free from God and free from righteousnesse Rom. 6.20 But now we are by Covenant become the Lords servants 1 Cor. 7.22 being bound unto him by the bond of the Covenant 4. Consider how we are said sometimes to keep Covenant sometimes to break Covenant with God In Psal 25.10 and Psal 103.18 Here we are said to keep Covenant but in Psal 44.17 and Esay 24.5 There is mention made of breaking Covenant with God and in Deut. 29.25 they have forsaken the Covenant of the Lord their God This keeping of Covenant and bâ—eaking or forsaking of it cannot bee conceived to be done otherwise then by observing or violating the condition of the Covenant required on our part Such as are most profane and wa k most loosely they will be forward enough to claime Gods promise but they are faulty in performing their own part of the Covenaâ—t Thus the Jewes they would hold to the promise that God was their God Joh. 8. and yet they brake the Covenant by failing in the condition required of them 5. Consider how the name of Covenant is given not only to the promise which God makes unto us but to that duty which he requires on our part to be done by us in Gen. 17.7 There the name of Covenant is given to Gods promise which he makes to us but afterwards in vers 9. the same name of Covenant is also given to the duty required of us I will saith the Lord to Abraham establish my Covenant with thee and what is that I will be a God unto thee c. and thou also shalt keep my Covenant that is there is the duty I require of thee by which thou shalt testifie thy observance of the Covenant namely in circumcising thy seed This use of the word Covenant being applyed to that which is required of us shewes plainly that there is a stipulalation or condition in the Covenant required on our part 6. We reade expresse mention made of the condition upon which the promise of life and salvation is made as in Act. 16.31 Believe on the Lord Jesus and thou shalt be saved Rom. 10.9 If thou believest thou shalt be saved c. 7. Gods dealing with the Israelites when he made his Covenant with them at Mount Sinai shewes plainly that there is a condition in the Covenant Exod. 24.3 to 9. when the Lord was about to make up his Covenant betwixt him and them you see how Moses rehearseth before them the words of the Covenant that they might know what it was which the Lord required of them and to the end it might be done more seriously he repeats the termes of the Covenant to be observed by them twice over and they doe twice promise to observe the words of the Covenant before the bloud of the Covenant by which it was confirmed was sprinkled upon them shewing unto us thereby that we must for our part assent unto the Covenant not only accepting the promise of it but also submit to the duty required in it or else there is no Covenant established betwixt God and us we must as well accept of the condition as of the promise if we will be in Covenant with God Object But the Covenant is otherwise called a Testament Heb. 7.8 9. Answ This terme or name of Testament is given to the Covenant not to exclude the condition but to shew the firmnesse and inviolable and unchangeable nature of it being confirmed by the death of Christ the Testator and therefore never to bee altered nor changed Whiles men live they may alter their Wills or Testaments as oft as they please but when they are dead it is unalterable Gal. 3. Christ hath dyed to confirm his Testament it s therefore now unchangeable being ratified by his death as a Testament is by the death of the Testator And that this is the true reason why the Apostle calls it a Testament is evident by Heb. 9.16 17. Where a Testament is saith the Apostle there must be the death of the Testator and he gives the reason even now alledged because the Testament is confirmed when men are dead and not before And that the Apostle had no intent in so calling it to exclude the condition is evident by verse 15. where he saith That Christ is made the Mediator of a better Testament that through his death those which were called might receive the promise of eternall inheritance These words those which were called doe plainely and fully imply the condition required in the Covenant of life our calling being finished in the working of faith which is the condition of the Covenant no man is effectually called so as to have part in that eternall inheritance untill he believe so that the Legacies of the Testament being to those that are called that is to those that do believe it is most manifest that the intent of the Apostle in calling the Covenant by the name of a Testament was not to exclude the condition but only as was said to shew the stability and immutability of the Covenant It being now like a Testament confirmed by the death of him that made it The forme of the former Covenant which God made with Israel in the
foundation of our assurance But may not will some say and doth not the Lord sometimes give comfort to his servants by an absolute promise and if so then what need we looke to those that are conditionall Ans I doubt not but the Lord doth give refreshings to the souls of his beloved by such absolute promises for there being a sum of grace contained in every promise whether absolute or conditionall the Lord may let the soule raste of the comfort of that grace by what promise he will when the soule is taken up with some deep and serious meditation of that abundant grace and free goodnes of God towards us and the minde is fastned upon some expression of such a promise setting forth that grace unto us the Spirit sends down that sweetnesse of grace into our hearts letting us taste and feel the comfort of it This none will deny But 1. the question is not whether we may taste of comfort by an absolute promise but by what kinde of promise we are to try our selves the Spirit may give refreshing by an absolute promise but our way of tryall is by the conditionall examining our selves by the graces expressed in them and thereupon making application to our selves of the mercy promised which we cannot doe by the absolute there being nothing expressed in them to helpe us in this way 2. Though comfort may he had by an absolute promise yet it is never given if it be true and not a delusion but where the condition of Faith and other graces are in being and are first wrought otherwise it is lying false comfort not true and saving 3. Though we may have comfort by an absolute promise yet when times of temptation doe return when scruples and doubts doe afterwards arise in our heart we must then turn to the conditionall promises trying whether the graces expressed in them be wrought in us and then finding in our selves that faith and love which is in Christ Jesus we doe thereby grow up in assurance that the former consolation was no other but the consolation of Gods own Spirit So that upon the point here is the usuall and ordinary way of tryall of our estates even to try our selves by the graces expressed in the conditionall promises And though the comfort so tasted as was before expressed be the more sweet and delightfull whiles it is felt yet the assurance which we have by the tryall of our graces is the more constant and durable If upon pretence of the seale and witnesse of the Spirit in an absolute promise any shall despise this way of tryall by the graces that are in them let them take heed least Sathan who knows how to transforme himselfe into an Angel of light doe deceive them with false flashes of comfort which in the end will cause them to lie down in sorrow It is but an unpleasing businesse to separate and oppose the things which God hath so nearely joyned together to oppose the absolute promises against the conditionall or the conditionall against the absolute the Lord hath made no such separation or opposition betwixt them The absolute and conditionall promises are both one in substance though they differ in manner of expression For when the Lord saith he will forgive our sins for his own sake Esay 43. which is an absolute promise this promise intends faith in those in whom it shall be fulfilled though he do forgive our sinnes for his own sake yet he doth it only to such as doe believe faith therefore is implyed in that promise though not expressed And on the other side when God promiseth life to such as doe believe which is a conditionall promise this promise implies the former freenesse of Grace as was before expressed in the absolute promise to doe it for his own sake the expressing of faith the condition doth not exclude the freenesse of Grace nor doth the expressing of freenesse of Grace exclude the condition these two kinde of promises help to explaine one another not to contradict or overthrow the truth of either When we heare a conditionall promise believe and be saved if any shall now aske Why will the Lord save such as believe without works To this the Lord answers in the absolute promise for mine own sake will I doe it On the otherside when hearing an absolute promise As for mine own sake will I doe this If any shall here aske To whom will the Lord performe this mercy promised To this he answers in the conditionall promise I will doe it to them which doe believe so sweetly doe these promises agree betwixt themselves helping to explaine and expound one another Let us not then dash them on against another and betwixt themselves they will not jarre The Apostle found no disagreement betwixt Grace and Faith or betwixt being saved by Grace and being saved by Faith Ezek. 2.8 and if Grace and Faith agree so well then must the absolute and conditionall promises agree also the one expressing the Grace of God as the cause of our salvation the other expressing the condition Faith by which it is received and our interest in it discerned this way of tryall by conditionall promises Let none count a legall course as not agreeable to the spirit of the Gospel This is that way of tryall which Paul who was no legall Preacher directed the Saints unto So doth Peter also 2 Pet. 5. to 11. v. Some that love to be wise above that which is written and not according to sobriety despise this way as fit for novices but not for such as are perfect as they are They have their assurance by revelation seeing the very book of life unsealed and opened unto them so that they may see and reade their own names written in it it is too low a work for them to descend into themselves and to examine how it is with them within whether they be in the faith or no. But if this people have any eare to heare Let them take heed of speaking evill of the way of the Lord which is so clearely laid down in the Word or if they be already hardned in their own way and being wise in their own eyes will count this way legall and contrary to the free Grace of the Covenant I doubt not to tell them that an humble soule which is able to prove his estate in life by his faith and other Graces accompanying it as holy mourning for sinne which they set so light by love of God and of the bretheren care to please God and such like shall finde more setled and sure comfort in the truth of these then they shall doe in their fancyed revelations and absolute way neglecting the state of the inward man That wretched Jezabell whom the Devill sent over hither to poyson these American Churches with her depths of Sathan which she had learned in the Schoole of the Familists who made her selfe a Prophetesse as understanding all secrets of the counsell of God shee counted all such
but legall Christians and legall Preachers as allowed this way All her assurance was from revelation it was revealed unto her that shee was one of the Elect of God and shee knew all things by immediate revelation from above but I fear she knows not that her glorious revelations were but Satanicall delusions Let her damned heresies shee fell into denying the resurrection c. and the just vengeance of God by which she perished terrifie all her seduced followers from having any more to doe with her leaven which shee spred among them Beware of her sinne least yee perish in her plague Vse 2. Is there a condition of the Covenant Then let this provoke us all who look for the blessing which it brings to be faithâ—ull with God in keeping our Covenant with him take heed we fall not short of the condition least we be deprived of the blessing this is that which the Apostle teaches us Heb. 4.1 Seeing we have a promise left us of entering into his rest there is the blessing promised let us feare least through unbeliefe any of us should be deprived there is the condition required The words through unbeliefe are not in the Text expressed but they are evidently implyed as appears both by the coherence with the third Chapter and by that which followes Chap. 4.2 To be deprived of such a blessing is a heavy losse such as can never be recompenced and the preventing of this losse so far as concernes us is by keeping of our Covenant which the Lord commands us to walk in If we forsake the condition we forsake the promise and therefore it is also that when God took Abraham into a Covenant with him he did not only tell Abraham what he would be unto him a God to blesse him but he brings Abraham to walk in Covenant with him Thou also shalt keep my Covenant saith the Lord Gen. 17.9 Thou shalt walk before me and bee upright Gen. 17 1. When God takes us into Covenant with him we are said to be brought into the bond of the Covenant Ezek. 20. to teach us that now we must look at our selves as tyed and bound unto God in a Covenant never to be broken we are not now any longer at our own liberty to walke as we list but must observe our Covenant to walk therein when we walk so that we may truly say before the Lord our heart is not turned back from thee neither have we dealt falsely with thee in thy Covenant as it in Psal 44.17 18 this keeps the heart in a comfortable expectation of the blessed hope which is set before us Thus Paul I have kept the faith I have finished my course and now henceforth there is laid up for me a crown of righteousnesse 2 Tim. 4.7 8. Let us carefully walk in the condition and then the promise will be sure not only sure in it self but suâ—e to us 2 Pet. 1.10 These bonds of the Covenant are not like the fetters of a prison they are like the pleasing bonds of wedlock vincula nuptiarum which every one gladly enters into Oh let us love these bonds give up both our hands unto the Lord yea and our hearts also to be bound in them for ever these are sweet bonds they work no griefe seek not therefore to break them Psal 2. nor cast them from you say not we will be our own and walk by our will such lawlesse and licentious spirits as will be at liberty they shall be at liberty to their wo they shall have such a liberty as Jeremy threatned to the rebellious Jewes a liberty to the sword to the famine and to the pestilence Jer. 34. a liberty to goe to hell to their eternall destruction a liberty with a curse granted unto them in wrath which shall end in chaines of everlasting darknesse and bring them into that prison from whence there is no going out Therefore let all such as look for the blessing and life promised in the Covenant Let them walk faithfully in the condition of it and in this way expect the mercy which is promised Thus wee have shewed First That there is a condition of the Covenant Secondly Why the Lord hath put a condition unto it 3. The third point follows to shew what the condition is which though it hath been obiter mentioned before yet is now to be spoken of more particularly The condition then of the Covenant of Grace is faith Rom. 4.16 Rom. 10.9 10. If thou believest in the Lord Jesus thou shalt be saved so Acts 18.31 Joh. 3.16 hence in Rom. 3.27 The Gospel is called the Law of Faith because as the Law of works doth put works as the condition of that Covenant so the Gospel puts faith as the condition of the new Covenant Quest But why is faith made the condition of the Covenant Answ 1. The blessing of life promised is not in our selves but in Christ Christ is life and he which hath the Sonne hath hath life and he which hath not the Son hath not life 1 Joh. 5.12 We are dead Colos 3.3 and our Works are dead Heb. 9.14 there is no life in them they cannot bring life unto them that doe them nor can wee quicken our own soules but Christ is the life of men Joh. 1.4 Colos 3.4 and the way to receive Christ and the life which is in him is only by faith Ioh. 1.12 unbeliefe rejects Christ and puts him away But faith as an hand puts forth it selfe to receive him in whom our life is If we had life in our selves and could have found it in our own works it had then been needlesse to appoint faith as the condition of the Covenant but being that both we our selves are dead in sinne and our works are dead works nothing but death to be found in either therefore it s required that wee believe in Christ that we may receive life from him 2. The condition of the law is now become impossible unto us through the infirmity of our flesh Rom. 8.3 and therefore the Apostle saith that the Law cannot possibly give life Gal. 3.21 Therefore the Lord would go that way with us no more the Lord saw by Adam what would be the fruit of that condition if we had been put upon the same as Adam was we should have done as he did we should have shewed our selves men like men transgressing the Covenant as Hoseah speaks Hos 6.7 This condition being above our ability to performe the Lord hath in goodnesse appointed another which is possible through grace to be fulfilled by us having now received a spirit of faith 2 Cor. 4.13 It is now given us to believe Phil. 1.29 this is possible 3. It is by faith that it might be by grace Rom. 4.16 The Covenant is stablished upon the condition of faith that it might appeare to be by grace that wee obtain the blessing the condition must answer the nature of the Covenant therefore being a Covenant of grace the
in all our wayes to governe us according to his owne will that he may be glorified in us Thus God offers himselfe unto us in his Covenant c. Now the answer is ready to the question propounded how faith doth act in closing with the Covenant the work of faith herein is to carry the soule towards the Covenant in the same order and way as it is propounded First accepting the grace offered resting upon God for all the mercy which he hath promised 2. Taking God to bee a God over us submitting to his government and authority to command us and to rule us in all things according to his own will these two things faith doth and so takes hold of the Covenant in the same way and order as God offers it 1. God makes himself known to us as a God of mercy gracious long-suffering pardoning iniquity transgression and sin he offers himselfe to be reconciled unto us though we have rebelled against him promising to be a Father unto us and to accept of us as his sons and daughters in his beloved Now the worke of Faith in respect of this offer of grace is only to accept the grace offered to lay hold on it and take it unto our selves being so freely offered Faith brings nothing to God of our owne it offers nothing to stand in exchange for the mercy offered it receives a gift but giveth no price The Lord holds out and offers the free grace of the Covenant faith receives it and makes it our owne Hence is that expression used by the Prophet in Esay 56. where we are said to lay hold of the Covenant God holds it forth and we take hold of it the hand of grace offers it and the hand of faith receives it and makes it our owne and this it doth by such steps and degrees as these that follow wherein though I should not limit the Lords dealing with all his yet I will shew what I conceive is the most usuall and ordinary course of Gods dispensation towards those whom he brings into Covenant with himselfe Here then faith closeth with the Covenant in this manner 1. By hearing the great things proposed in the Covenant it stirs up in the heart a deep and serious consideration of the blessed condition of those people that are in Covenant with God Oh what a blessed estate is it thinkes such a one to be in favour with God to be one of his covenanted people It makes him say with Moses Blessed art thou O Israel a people saved by the Lord Deut. 33. It saith with David No people O Lord is like thy people Israel whom thou hast redeemed unto thy selfe 2 Sam. 7.23 Time was when we counted the proud blessed and placed our felicity in other things as in riches preferments favour and credit with men c. but now these are become vile and things of no value faith makes us change our voice and to speake with a new tongue and to say not Blessed are the people that be so but Blessed are the people whose God is the Lord Psal 144. ult This high esteeme of grace being accompanied with a sence of the want of it wee seem unto our selves as undone men lost wretched miserable The poor soul thinkes with it selfe no sin like my sin no misery like my misery I am separated from the Lord an alien from his people Oh blessed are they that are are at peace and in covenant with him this is now the onely pearle of price the rich treasure in the field for which such a one is content to give all the substance of his house In the prodigall when he began to thinke of returning to his father these two things were found in him First a deep sence of his owne misery I die for hunger Secondly a consideration of the wellfare of those that were in his Fathers house they have bread enough So it is with those poor soules in which faith begins to work to draw them back into Covenant with God sensible are they of their own woe highly also doe they prize the excellency of grace if by any means they might attain to have a part in it 2. This high esteem of grace and being in Covenant with God begets a longing desire of it good being beleived cannot but be desired and longed for and therefore faith now beleeving the benefit of being in favour and Covenant with God it cannot but work desires after it desire naturally springeth from the apprehension of any good made knowne Faith is both in the understanding and in the will as it is in the understanding it opens the eye to see and clearly to discerne the blessing of the Covenant and then stirs up the will to pursue and desire the attaining of the grace revealed Never did David more long for the waters of the well of Bethlehem then such a soul touched with the sence of sin doth desire to be at peace with God and in covenant with him and therefore it is that they are said to thirst after the the Lord Psal 42.2 to pant after him Psal 42.1 to gaspe after him Psal 119. longing for communion and peace with him Thus in Esay 26.9 with their soules they desire him in the night and with their spirit in the morning the desire of their soul is set upon him and cannot be satisfied by any thing without him peace with him is their life and to be separated from him is unto them as the shadow of death 3. Faith being yet weak and but as in the bud or in the seed and being yet unacquainted with the Lords dealing with his people not knowing how he useth by terrors of death to bring them to life and peace hence it comes to passe that the soule being pressed with sence of sin therefore though its desires be strong yet hope of obtaining is but feeble and vveak vve seeming to our selves utterly unworthy as indeed we are and uncapable which we are not of so high a priviledge as this is to be in favour and Covenant with the most high God Here therefore faith is taken up with many thoughts thereby to support and keepe up the heart in hope carrying the eye of the soul towards God though as beholding him afarre off faine would the poor soul be joyned to the Lord Isai 56. but being as yet dismayed with the sence of sin he stands like the poor Publican afar off as one afraid to come neere into the presence of the holy God as yet faith can scarce speak a word to God it cannot come neer to call upon him only it can with Ionah look towards his holy Temple as being like the poor weak babe which lies in the cradle being both sick and weak and speechlesse and can onely look towards the mother for helpe the cast of the eye after a sort expressing and signifying what it would say Thus doth faith being yet weak it would speak unto God but cannot onely it hath its eye towards
heaven looking for grace and mercy according to Iehoshaphats speech Our eyes are towards thee 2 Chron. 20. It hungers and thirsts after grace but feares it shall never be satisfied it feeles a need and faine would have but sence of unworthinesse consciousnesse of manifold sinnes the sentence of the Law like the thundering and lightning at Mount Sinai all of them being sharpned by Satans working in them and with them doe strike such a fear into the heart as was in Israel then that though desires be stirring and working yet hope is very feeble causing us to doe as Israel did there who though they heard the Lord say I am the Lord your God yet the terror of the thunder made them to stand afar off and so we we hear the Lord offering to be our God in covenant with us but such are the discouragements that we dare not come near to seek after the grace which is revealed Hitherto therefore the mind of the poor sinner desiring to bee in Covenant with God is unquiet within it selfe hurried too and fro finding no rest it heares of peace with God but feels it not but in stead of peace finds trouble feare doubtings discouragements to keep it off from the way of peace faith being yet yong and faint hath much adoe to sustain the heart in any hope that it sink not down in discouragement But yet though it bee weak it will be doing what it is able setting the minde to consider the promises and encouragements which God hath given us in his word how hee invites all to come unto him even every one that thirsts Esay 55. telling us That whosoever comes unto him he will not cast away Joh. 6.37 And hence while the minde is possessed with these things because so great a businesse as making a Covenant of peace with the high God and about so great an affaire as the life and salvation of our soule cannot be transacted in a tumult Therefore 4. In the fourth place faith takes the soule aside and carries it into some solitary place that there it may be alone with it selfe and with God with whom it hath to doe This businesse and multitude of other occasions cannot be done together and therefore the soule must be alone that it may the more fully commune with it selfe and utter it selfe fully before the Lord Thus the poore Church in the time of her affliction when the Lord seemed to hide himselfe from her shee sate alone as she speaks Lament 3.28 29. and Jer. 15.17 I sate alone because of thy plague The way of the Lord is prepared in the Desert Esay 40.3 when the Lord will come to the soule and draw it into communion with himselfe he will have his way hereto prepared in the Desert not in the throng of a City but in a solitary Desert place he will allure us and draw us into the Wildernesse from the company of men when he will speak to our heart and when he prepares our heart to speak unto him Hoseah 2. Not that such a one doth despise or neglect the fellowship of Gods people but he now sees and knows full well that his help is not in man and therefore waits not upon the sonnes of Adam Mich. 5.7 He is glad to hear of any hope and how others have beene succoured and pulled out of the like distresse c. but though he hath an eare open unto these and the like helps yet the soule cannot rest in them but must retire it selfe and get alone where it may think its full and satisfie it self e in thoughts of its own estate and of the offers and promises of Grace which God hath made to such lost sinners And whiles the soule is thus alone with it selfe and with God sometimes thinking of its own misery and sinne sometimes of the Lords mercy now presented in such and such promises sometimes calling to minde how others have found favour with God notwithstanding their sinnes sometimes thinking what should move the Lord thus to invite us and call us unto him and to give us these desires after him why thinks the soule should the Lord doe thus if there were no hope that he would receive me whiles I say the soule being alone is thus exercised in these thoughts at length the fire kindles so as the soule can now rest no longer but a spirit of faith being within like fire in the bones the heart hitherto having beene as a Wine-vessell which hath had no vent yet now the spirit within compels him to open his lips and to utter before the Lord the meditations of his heart And therefore 5. In the fifth place the soule resolves now to go to the throne of Grace suing for Grace proving whether the Lord will bee gracious and mercifull to accept of a reconciliation faith speaks within as they did in Jonah 3.9 who can tell whether the Lord will return c. and as Amos 5.15 It may be the Lord may yet be mercifull such an one cannot yet say that he will yet knowes not but he may be gracious and therefore doth as those lepers in 2 King 7.3 who knowing that they were sure to perish if they sate still resolved to try what might befall them in going into the Camp of the Aramites and as Esther who would try whether the King would hold out his golden Sceper towards her yea or no so the poore sinner knowing how it is with him and thinking hee must perish if he thus continue and hearing also such gracious invitations c. thereupon resolves to goe and seek the Lord begging Grace and acceptance before him Doth the Lord say seek yee my face the heart answers within Lord I will seek thy face Doth the Lord say Come unto me the heart answereth Behold we come unto thee for thou art the Lord our God Ier. 3.22 And now the soule betakes it selfe unto God sending up complaints against it selfe with lamentations for its own sinfull rebellions accompanyed with strong cryes to heaven with sighes and groanes of Spirit which cannot be expressed it confesseth with grief and bitter mourning all former iniquities smites upon the thigh with repenting Epharim lies down at Gods foot-stoole putting its mouth in the dust acknowledging Gods righteousnesse if he should condemn and cast off for ever and yet withall pleads for Grace that it may be accepted as one of his It sayes unto God Lord I have nothing to plead why thou maist not condemn me but if thou wilt receive me thy mercy shall appeare in me thou maist shew forth all thy goodnesse take away therefore all mine iniquities and receive mee graciously Hoseah 14.3 It pleads Gods promise Lord thou hast said thou wilt be gracious Lord make good this word to the soule of thy servant be my God my mercifull God and make me thy servant thus the soule lies at the throne of Grace and pleads for Grace 6. As faith is thus earnest in suing to God for Grace and
in us Secondly a power assisting and being with us By faith we get a power of grace inherent and abiding in us and that is in this manner and by these meanes 1. By faith we look at Christ as having all fulnesse of grace in himselfe Joh. 1.16 Col. 1.19 All others Angels or Saints have but their measure some more some lesse according to the measure of the gift of Christ Ephes 4.7 but Christ hath received the spirit not by measure but in the fulnesse of it John 3.34 Faith looks at this fulnesse of Christ 2. By faith we know that what ever fulnesse of grace is in Christ he hath received it not for himselfe only but for us that he might communicate unto us and we might receive from him In Psal 68.18 it is said He received gifts for men not for himself but for men that we might receive from him and thence it is that in Iohn 1.16 Of his fulnesse we receive grace for grace his wisedome is to make us wise his meeknesse and patience to make us meek and patient and so in the rest c. 3. By faith we look at Christ as faithfull to distribute unto us all such grace as he hath received for us he is faithfull in all the house of God Heb. 3. faithfull in dispensing all the treasure of grace committed unto him for his Churches good he keeps nothing backe his faithfulnesse will not suffer him to keep that to himselfe which he hath received for us but as he hath received all for us so in faithfulnesse he will communicate the same unto us according to our need and therefore it is that as in Psal 68. he is said to receive gifts for men so in Ephes 4. The Apostle alledging the same place of the Psalme he changeth the word received into giving and saith He gave gifts unto men as he receives so hee gives being faithfull in all that is committed to him and this faithfulnesse of Christ doth faith look at that we may receive grace from him 4. Faith looks at the promise of Christ promising to give us his spirit Ezek. 36. Prov. 1.23 upon him rests a spirit of strength Esay 11.2 and he hath promised that the holy Ghost shall take of his and shall give unto us Ioh. 16. and that the father shall give the holy Ghost unto those that desire him Luk. 11. these promses faith feeds upon and sucks life and spirit out of them begging performance of them according to our need Doe we want wisdome meeknesse patience or any other grace faith carries us by prayer to this fountaine and in this way waits for and expects to receive the grace we want as the childe by sucking the breast draws forth milk for its own nourishment and thereby grows in strength so doe we by the prayer of faith suck from the promise of grace and doe thereby derive strength to our inward man to enable us unto all wel-doing And thus it is that in Gal. 3.14 we are said to receive the promise of the spirit by faith which spirit being a spirit of power 2 Tim. 1.7 and being thus received by faith we see how faith enables us with all power to fulfill the Covenant which we have made with God c. 2. Faith gets an assisting strength from Christ Besides that which is inherent dwelling within us there is an assisting power of Christ by which he helps his servants that cast themselves upon his help In those great works which were done by the Apostles it was not any indwelling power within themselves by which they did them but a power of God without them assisting and working with them and so it is after a sort in the ordinary duties we take in hand 1 Chron. 15.26 In carrying the Ark God helped the Levites which were to beare it the Lord assisted them and this doth the Apostle also seeme to point unto in 1 Cor. 15.10 speaking of his aboundant labour in the Gospel hee saith yet it is not I but the grace of God which is with me he doth not say which is in me though there was such grace within him also but which is with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implying an assisting grace strengthening him to doe above that which any thing in himselfe could have reached unto Compare together 1 Pet. 5.9 with Rom. 16.20 in the one of these places the Apostle bids us to resist Sathan by faith but in the other place Paul tells us that it is God which treads Sathan under our feet both these Scriptures together imply thus much that the faith within us must bee working in resistng of Saâ—han but yet the power by which we overcome him is not by the power of faith or any grace in us alone but the assisting power of God without us is that which subdues Sathan to us and treads him under our feet This assisting power the Lord hath promised to his people Judg. 6.14 15 16. 2 Chro. 15.2 Act. 18.9 10. And faith rests upon these promises 2 Chron. 14.11 and this makes all things possible to a believer Mark 9.23 because faith sets Gods own power awork to work that by us which of our selves we could never doe he works all our works for us while we rest upon him for help Esay 26.12 Thus faith furnisheth us with all strength enabling us to walk with God in a holy conversation according to the tenour of the Covenant which the Lord hath made with us 6. As faith doth thus strengthen us c. so if at any time wee be by occasion over taken with any fault faith recovers us out of our falls and restores us againe to our former estate the true believer though he doth not deale falsely with God in his Covenant Psal 44.17 yet he may and sometimes doth walk weakly in the keeping of it because he doth not stirre up his faith in which his strength lyeth though his heart is not turned back yet his foot may sometimes goe out of the path many slips Gods own covenanted people are subject unto But though they fall and fall often yet they do not so fall but they rise againe they turn aside but yet they return again into the way of the Covenant faith brings us back to God in exercises of humiliation and renewing of our repentance before him It casts shame upon our faces that after all the grace which hath been shewed unto us we should so requite the Lord with such undutifull carriages Deut. 32. Ezrah 9.6 But yet it doth withall encourage us with hope speaking thus in the heart of a believer yet there is hope in Israel for all this Ezrah 10.3 It remindes us of those promises Return unto mee and I will return unto you Zach. 1. Ye have indeed sinned a great sinne ye have done all this wickednesse but yet depart not from following the Lord for the Lord will not forsake his people whom he hath pleased to make his people 1 Sam. 12.20 21
us herein imitate the work of Abraham give honour to him whom we beleeve to be our God We are all willing to be in Covenant with God thus far that we may set up our selves and climbe up into heaven that there we may sit upon Thrones and to possesse a Kingdome but we must thinke especially of setting up the Lord upon his Throne that he may rule in us and reign over us he having for this end taken us to be a people unto himselfe Ascribe greatnesse to our God saith Moses Deut. 33 3. make it a name and a praise unto him that he hath vouchsafed to make us his people and to take us into Covenant with him Honour him as he is God but honour him more abundantly as he is our God we owe this unto him by the Covenant we have made with him the world knowes him not nor honours him not the wicked contemne God Psal 10. and shall God have no honour Shall he that stretched out the heavens and laid the foundations of the earth and formed man upon it shall he have no glory by all his workes shall he in vain create all the children of men having none to praise him The Lord himselfe answers in Isai 43.21 This is a people whom I have formed for mine owne praise God will have praise from his own people whom he hath taken unto himselfe he will be glorified in all those that come neer unto him Levit. 10 3. He knows them â—bove all the people of the earth Amos 3. and is known of them Psal 72.1 2. he advanceth them as a select and peculiar people and will be honoured by them according to all the great things which he hath done for them Hence is that in Deut. 26.18 The Lord hath set thee up this day to be a precious people unto him and in verse 17. Thou hast set up the Lord thy God to walke in his wayes and to keepe his Commandements The word which is there translated avouched Pagnine in his great Thesaurus translates exaltasti Thou hast set up as doth Arrius Montanus also we must then set up our God on high Labour to advance him above the heavens he hath raised us above the earth and above the condition of the men of the earth that we might fill the world with his glory and extoll him above all he hath made it a name and a praise unto us that we are the people in Covenant with him much more should it be a name and a praise unto him that he hath shewed such grace unto the sons of men Isai 55.13 Ier. 13.11 All such therefore as are the faithfull people of God that are entred into Covenant with him consider this duty take heed of polluting the Name of your God let not his name and honour suffer by you but lift up his Name on high that it may be magnified before all the world And for this end take these few directions 1. If we will honour God and exalt him in due manner we must set him up as our cheife and highest in our esteem far above every name that is named in this world or that which is to come set none compar with him none equall unto him Kings count themselves not to be honoured with due honour if they be not set up above other men It s not enough to honour God but we must honour him as God and that is to set him highest in our hearts and above all Hence it is that the Saints of God have used such expressions concerning him as doe single him forth beyond the comparison of all creatures Thus Moses Who is like unto thee amongst the Gods who is like unto thee so glorious in holinesse c. Exod. 15.11 So David Thou art great O Lord there is none like thee 2 Sam. 7.22 So Solomon O Lord God of Israel there is none like thee in heaven above or in the earth beneath 1 Kings 8.23 So Micah 7.18 Who is a God like unto thee which passest by the trangressions of the remnant of thine heritage Thus have the Saints advanced God in their esteem of him making none like unto him in greatnesse in glory in holinesse in goodnesse and in mercy c. And thus we must rise up in our thoughts and apprehensions of God till we come to a holy exstacy and admiration of him carried beyond the limits of all created excellency so as to esteeme all things else as nothing in comparison of him Esay 40. There be men that say they are gods and think they are equall with the most High but they are but gods of the earth as the Prophet calls them Zeph. 2.11 but our God is the God of heaven therefore set him on high above all gods God counts himselfe debased when any are made equall unto him Esay 46.5 9. 2. Count it our blessednesse and highest dignity to be a people in Covenant with God that we have him neare unto us in all that we call unto him for and may live in an holy fellowship and communion with count it our honour that we are his servants and may stand before him and minister unto him David though great in name and dignity who knew his plaâ—â— as well as other men and who could say when occasion was Doe not I know that I am this day King over Israel yet took more felicity in being Gods servant then in being King and Ruler over that great people and therefore he speaks to God in such manner O Lord I am thy servant O God thou art my God c. So then are we honorable as David was yet esteeme we this as our greatest honour that God is our God and we his servants Are we low and despised in the world yet count this honour enough that God hath lifted us up to this excellency to be one of his people And herein the Lord counts himselfe to be honoured by us when being counted as things that are not as Pauls phrase is even as things of nought yet we can say with Jacob I have enough because the Lord hath had mercy on me and hath taken me into Covenant with him to be my God When in persecutions in wants in distresses we can quiet our selves in this that God is our God we doe herein beare witnesse of him before heaven and earth that he is better to us then dignities riches and all worldly contentments that he is enough to those that enjoy him 3. We must count the things of God the greatest things his work to be the greatest work his service the greatest businesse of our whole life yea to be preferred before life it selfe When Nehemiah was in hand with that great work of God the re-edifying of Jerusalem and the reformation of things amisse in Church and State hee looked at this as a great work Neh. 6.3 I have saith he speaking to them that would have drawn him from it a great work to doe which I may not suffer to cease whiles
stirred up the Princes to be helpfull in the same work yet what saith he after all this he doth not goe glorying before God as if he had done some great thing for God but humbling himselfe saith Who am I O Lord and what is my people that we should offer in this sort unto thee 1 Chron. 29.14 He thought himselfe unworthy to offer any thing to the great God and that it was an high dignity and favour done unto him that God would accept any thing at his hands Thus must we seek to honour our God that hath so highly honoured us in taking us into Covenant with himselfe And thus much of the condition of the Covenant The Fifth Part. THE PROPERTIES OF THIS COVENANT IT follows in the fifth place to consider the Properties of the Covenant and these are foure For it is First A free Covenant Secondly A sure Covenant Thirdly An everlasting Covenant Fourhly An holy Covenant 1. It is a free Covenant a Covenant of free grace freely made with us and freely communicating to us all the blessings promised in it The blessings made over to us in this Covenant doe spring from nothing in us but only from grace in God Gods Covenant is not like Covenants which are usually made among men in which each party expects some benefit from the other Abimelech thought it good to make a Covenant of peace with Isaac because hee saw God was with him If Isaac were against him God would be against him too he could not be an enemy to Isaac but he must be an enemy to God he thinks therefore its best for him even for his own peace and safety to be at peace with Isaac and to make a Covenant with him Gen. 26.28 The like we see in the Shechemits that make a Covenant with Iacob but they alledge the reason of it shall not their flocks and their cattle and substance bee ours Gen. 34.23 Thus it is in the Covenants of men but it is otherwise in the Covenant which he makes with his people he looks for no benefit by us in his Covenant with us but only to communicate good unto us His Covenant is free I will love them freely saith the Lord Hoseah 14.4 And it is so free in two respects 1. In respect of his entering into Covenant with us 2. In respect of his performance of it First In respect of his entering into Covenant with us there being nothing in us moving the Lord to take us into Covenant with him but only his own grace it is his good pleasure to love us and doe us good though wee come without silver without any thing of worth in us yet we may come unto him and be taken into Covenant with him Esay 55.1 3. Hence it is that when God enters into Covenant with his people he is said to give them his Covenant Gen. 17.2 for so the word is in the originall I will give thee my Covenant In our translation it is I will make my Covenant betwixt mee and thee but in the originall I will give c. As in Numb 25.12 God is said to give the Covenant of the Priesthood unto Phineas as a gift so God gives the Covenant of his grace unto all that he takes into Covenant with him Hence also are those expressions used in Deut. 7.7 8. The Lord set his love upon you to take you into Covenant with him not because ye were more in number then other people but because he loved you and chose your Fathers as noting out the freenesse of his love towards them loving them because he loved them and the constancy of his love towards their Fathers towards whom he would keep the oath which he had sworn unto them this was all the cause that moved the Lord to take them into Covenant with him And hereto agrees that of Samuel It pleased the Lord to make you his people 1 Sam. 12.22 That they were become the people of God rather then Aegyptians Moabites Ammonites or others was not for any thing which the Lord saw in them more then in other people but it pleased the Lord it was his good pleasure to chuse them and to make them his people This freenesse of grace in entering into Covenant with us may appeare by these particulas 1. That God is first in seeking after us to draw us into Covenant with himselfe wee seek not him but he seeks us we chuse not him but he chuseth us he loves us first Ioh. 15.16 1 Ioh. 4.19 And in this respect he is said to be found of those that seek not after him because hee first reveales and offers himselfe in mercy unto us Esay 65.1 2. But though he be first in seeking after us may there not bee something in us to draw his eyes and heart unto us the man seeks first after the unmarried virgin but there is beauty or dowry which drawes him But there is no such thing in us there is no worth in us he sees us polluted in our blood Ezek. 16 6. he saw us contemptible and vile so as none would regard us vers 5. and yet then doth the Lord take us up and enters into a Covenant with us vers 8. This unworthinesse of ours made Abraham to wonder when hee heard the Lord speak of making a Covenant with him Gen. 17.3 And this same made David to break out into that affectionate and admiring demand Lord who am I that thou shouldest speak thus unto thy servant 2 Sam. 7. 3. There is desert in us to the contrary to keep off the Lord from ever owning such a people as we were yea though we should have sought after him As First Our former vile unfaithfulnesse in that first Covenant he made with us wherein we dealt treacherously against him forsaking him and lightly esteeming the God of our salvation as Moses speaks of Israel Deut. 32.15 we brake the Tables of the Covenant and cast them away from us yea and cast away the Lord from being our God the more undeserved therefore and more free was that grace which moved the Lord to make a new Covenant with us having been so false to him in the other Secondly The enmity that is in us against him and against the things that please him we are as contrary unto him as is darknesse to light and evill to good Rom. 8.7 we are a crooked generation that cannot abide the streight wayes of the Lord our whole nature is sinfull and corrupt before him 4. Consider the time wherein the Lord takes us by the hand to bring us into Covenant with him and then we shall finde that when we are most averse and backward and have least thought of ever seeking after him then it is that he seeks us to take us unto himselfe Thus the Lord called Saul when he was persecuting raging breathing out slaughter and threatnings against the Lord and against his Saints then the Lord takes him by the hand and enters into Covenant with him Act. 9
that will have life and wring it out of the hand of justice in stead of life shall have the wages of death as his deserved and just reward See 2 Tim. 1.18 It is mercy which the best must look for at that day Vse 2. This may be a ground of incouragement to such as are or at least seem to themselves to be afar off aliens to God strangers to his Covenant let them draw neer and seek to be partakers of this grace so freely offered the blessings whereof are great of infinite value yet are they as free as great in respect of greatnes they might seem to be above hope but in respect of the freenesse of them they are under hope by this consideration the Lord encourageth his people to seek unto him for acceptance Receive us graciously Hos 14.2 and if any say but alas how can we which have forsaken our God and gone after our Idols and done such abominations be accepted by him hereto the Lord answers I will love them freely he looks for no worth in us for which he should shew grace unto us but only that we must accept that which is so freely offered It s usuall with such as most desire and long after grace to be most fearfull and doubtfull of obtaining Oh there is so much unworthinesse in them how can they hope to finde acceptance with God they can see nothing in themselves for which God should accept them and t is true but though you can see nothing in your selves yet you may see enough in God Looking downward you see unworthinesse in your selves but look upward and then behold riches of free grace in God Grace is never the further off because you can see no worthinesse in your selves nay the more you discerne your selves unworthy the more neer is the aboundance of grace to be manifested in you if ye trust unto it say not therefore you are unworthy thereby nourishing distrust in your selfe but say rather though I be unworthy yet I will commit my selfe to that free grace of God which is vouchsafed to unworthy ones nay I say more such as are not unworthy shall never taste of this mercy and grace of God it s given to none but to unworthy ones The very thought and opinion of our own worthinesse dwelling in us excludes us and cuts off from grace here is then a prop to our weak faith this puts a plea into the mouthes of all dejected souls let them look to this sweet name of grace here take hold here rest here cast anchor in this harbour we shall be safe in the midst of all stormes and as the Church in Lam. 3.8 considering the greatnesse of her affliction shee said Her hope was perished from the Lord yet considering again how her heart was humbled within her she re-assumes her hope which before was perished my soule saith she is humbled within me therefore have I hope shee hoped then even when her hope was perished so let us do when our hope is perished in respect of any goodnesse in our selves yet considering the free kindnesse and grace of God let us stir up our hopes and say as she did I have hope because the Lord is gracious freely offering grace to the unworthy were it not for this Name of grace we should never tell how to open our mouthes before the Lord If he should say unto us what can you say for your selves why I should not condemne you We must answer truly nothing Lord nothing in our selves onely thou art gracious who freely pardonest the sins of thy people I cannot desire to be accepted of thee for any thing that is in me but I commit my selfe to thy free and rich grace which is able to do for me abundantly above that I can aske or thinke And here to adde a word more concerning the absolute promises of which I have spoken something before we may by that which hath been spoken discerne the right use of those promises they are to be incouragements or attractives to draw us to rely upon free grace in such times when we are most discouraged in our selves there be severall seasons in which both kinds of promises both absolute and conditionall are of speciall use there is a time wherein the soule is apt to slumber being overtaken with a spirit of security apt to presume and to walke negligently there is a time also of dismayednesse and dejection of Spirit every thing causing feare though we walke in conscionable care before God Now when that security and carelesness prevails in us then is a time for us to look unto the conditionall promises and the qualifications expressed in them not giving rest unto our selves untill we finde them in our selves contrariwise when the soule lyes under fear pressed downe with sence of our owne vile unworthinesse then is a time to looke unto the absolute promises considering with our selves though we be poore lost wretched miserable yet the Lord hath promised for his own sake to succour us and to do us good To apply absolute promises to one of a loose carnall and sensuall spirit it is as if you should give him a cup of poison to drink but to apply the same to a poor dejected spirit sensible of its owne vilenesse here it is as new wine which glads the heart of man Every thing is beautifull in its season as Solomon speaks so are these promises in their severall seasons the absolute promises to incourage the weak and dejected the conditionall to search to waken and stirre up the secure Vse 3. To exhort us to honour this free grace of God by which we are taken into Covenant with him all that God doth towards us being done for the praise of this glorious grace of his Ephes 1.6 This is Gods end and this was Pauls practice 1 Tim. 1.13 14. ever seeking to magnifie this grace and Ephes 2.4 and Isai 63.7 where there is mention of rich mercy great love exceeding riches of grace great goodnes tender love great mercy multitude of loving kindnesses Reserve we therefore the whole glory of our salvation intire unto grace alone mixe nothing with it adde nothing to it adding and mixing debaseth it as water mixed with wine or copper with gold It was Davids expression which he used when he had received those ample promises from God for thy words sake and according to thine own heart saith David hast thou done all these great things unto thy servant 2 Sam. 27.21 so thinke we all that mercy and goodnesse which the Lord hath done for us he hath not done it for our sakes or according to our worthinesse but according to his owne heart according to the purpose of his grace towards us say therefore Not unto us O Lord not unto us but to thy Name be the praise it is enough for us that we have life the blessing the comfort let grace alone have all the glory Vse 4. To stir us up to imitate this free grace of God
them and that they shall be surely made good unto us 3. Keep Christ neare unto us for it is he in whom all the promises are unto us Yea and Amen 2 Cor. 1. Lay him therefore in our hearts Let him lie between our breasts Cant. 1.12 Let him be to us the dearely beloved of our soule make him our hope as the Apostle calls him 1 Tim. 1.1 even our hope of glory Col. 1.27 Keep him near to us and hope through him and we shall not be disappointed of our hope 4. Lastly labour to keep in our selves a cleare sight of those graces that are expressed in the conditionall promises they being the companions of the faith which saveth us take heed of suffering them to be wounded and darkned in us by worldlinesse wrath impatiency but keep them shining and bright the more evidently we can discern these the more evidence we have of the blessing of the Covenant and the more assurance of full possession These graces are as t were our anoynting by which we are anoynted before hand unto the Kingdome Look to our anoynting then If God have anoynted us by the oyle of his spirit it is not for nothing that he hath done it it is an assurance unto us that it is his pleasure to give us the Kingdome David being anoynted by Samuel got the Kingdome at last though he went through many troubles first Vse 3. This should teach us all to preferre the things of Gods Covenant being so sure and certaine before all the uncertaine vanities of this deceitfull world What the Apostle speaks of riches calling them uncertaine riches 1 Tim. 6. the same may be truly affirmed of all worldly things honour favour of men c. they are all uncertaine things The hope of them is uncertaine and many times proves vaine as it did to Balaam who had faire hopes before him of rising to great honour but all was quasht in a moment when he was slaine with the sword and sent down to the sides of the pit among the uncircumcised And as is the hope so is the possession of them uncertaine also as it was to Haman who in the midst of all his honour stood but in a slippery place for being in honour he continued not but became like unto the beasts that perish What is there of any certainty under the Sunne The world and all things in it is not unfitly compared to a wheele Ezek. 1. and 10. which is of various and uncertaine motion now up now down now going anon returning there is nothing sure in this world but only what we hold by the sure and faithfull Covenant of God and therefore as Christ when he saw his Disciples admiring the stately building of the Temple Are these saith he the things yee look upon so should we say unto our selves rebuking these our foolish hearts when we see them taken with this worlds uncertaine vanities Are these the things yee look for yee walk in a shadow and disquiet you selves in vaine ye graspe at that which ye have no assurance to attaine or if ye doe attaine yet cannot long possesse such are all worldly things But the things which God hath promised in his Covenant are sure certaine infallible though the world be a lyar yet God is faithfull and true he cannot deny himselfe The holy Apostle did well discern this difference betwixt the things of God and the things of this world one of them he calls uncertaine 1 Tim. 6. but speaking of the other I fight not as uncertaine as one that beats the ayre but as certaine to obtaine 1 Cor. 9.26 Truly while a man contends for the things of this world he doth but beat the ayre as if a man should spend his strength in striking great blows at an airie shadow whiles his enemy in the meane time goes free away But those which runne for the crown which God hath promised they shall in time finde that they have not run in vaine neither have laboured in vaine they shall finde a sure reward Prov. 11.18 We love not to lose our labour we think better sit still then labour for nothing But this encourageth to strive with our best strength when we have the prize in our eye when we are sure to obtaine Here therefore first by faith believe the truth of Gods promise and then put on in practice to seek after the things which God hath promised looking at the glory and joy which is set before us and then the sure mercies of David will be our own mercies also as Jonah speaks Jonah 2.8 and will be as sure to us as to David or any of his seed How sure the Apostle esteemed them see 2 Tim. 4.8 18. Take we heed then lest by following lying vanities we forsake our owne mercies that mercy and blessing I meane which if we diligently seek after shall surely be our own 3. The third property of the Covenant is that it is an everlasting Covenant Gen. 17.7 I will stablish my Covenant betwixt me and thee to be an everlasting Covenant so also verse 13. see also Esay 55.3 Ier. 32.40 Heb. 13.20 This Covenant is said to be everlasting 1. A parte antè as being from everlasting in respect of the promise made to Christ for us which was done before the foundation of the world Tit. 1.2 2. A parte post as being to continue from everlasting to everlasting as Moses speaks Psal 9.2 though the Covenant in respect of our own personall entering into it is made with us now in time and hath a beginning yet for continuance it is everlasting and without end Its never to be broken if once made in truth men may seeme to be in Covenant with God and yet it being but seemingly and not in truth such a Covenant may break and come to an end in which sence the Iewes are said to have broke the everlasting Covenant Esay 24.5 But where we do truly give up our selves unto God to be his people and take him to bee our God this Covenant is everlasting its never broken more It is not denyed but by reason of our unstablenesse of Spirit we are apt to make many a breach on our part And it is true also that the Lord might have reserved such a liberty unto himselâ—e and a power of revocation to disanull the Covenant which he had made with us But neither hath the Lord put in any such clause of reservation nor doth he take advantage of our infirmity but tells us that which we may trust unto namely that his Covenant with us is for ever and that from everlasting to everlasting he is our God Hence is that in Gen. 17. â— God is said to stablish his Covenant with us as meaning to have it stand and continue for ever and in Psal 89.28 it s said to stand fast and in 2 Chron. 13 5. its called a Covenant of salt because it corrupteth not it faileth not as things that are salted use to last and continue and
stands firme betwixt him and us he mediates with the Father for us when he sees him provoked by our sin he mediates with us also by his Spirit bringing us back to God in a way of repentance so renewing our Covenant towards him and helping us to take new hold of his Covenant towards us Christ is a Priest for ever to be Mediator of an everlasting Covenant Vse 1. Here is a spring of everlasting consolation to those that are in Covenant with God this fountaine of comfort will never be dryed up Let other things end or change as they will yet God is ours in an everlasting Covenant never to be broken off death may put an end to other Covenants betwixt man and man but this Covenant betwixt God and us stands fast for ever Though Abraham be dead yet God is Abrahams God still and by vertue of this Covenant betwixt God and him Abraham shall be raised up and live againe This may stay the minds of weak ones in time of desertion when they seem to be dead livelesse lost and cast off as if God would remember them no more yet then consider Gods Covenant is an everlasting Covenant so that if ever you gave up your selves to God by Covenant to be one of his this Covenant shall continue and abide for ever If ever you found your selves infolded in the bands of this Covenant know for certaine the Lord will not loose you he will remember his Covenant and promise and will return and love you again and that with an everlasting love what he hath been unto you the same he will be for ever and ever You will say perhaps you have sinned and now he is angry with you for your sin suppose it be so he may be angry with his dearest ones as he was with Moses Deut. 1.37 but he will not alwayes chide Psal 103.9 nor will he cast off for ever Lament 3.31 he will be pleased againe and will love you with an everlasting love see Psal 89.28 29. to 38. Here is a ground of everlasting consolation in this everlasting Covenant Vse 2. For exhortation First Let this stirre us up for ever to magnifie that riches of mercy which hath taken us into the bond of this everlasting Covenant There is no end of this mercy and goodnesse Oh that there might be endlesse prayses sounding from us with enlarged desires to publish this grace shewed on us If this Covenant had been for a little season it had been the lesse mercy but that we should have the High God to enter into an everlasting Covenant to be our God for ever who can sufficiently admire this goodnesse When God had made that large promise to David concerning his House and Kingdom for ever 2 Sam. 7.16 See how David was taken up with admiration Lord saith he who am I and what is my house that thou hast brought me hitherto namely to the Kingdom And yet this was but a smal thing in thy sight O Lord God and therefore thou hast spoken of thy servants house for a great while vers 19. This enlargement of Gods love to Davids house for a great while even to stablish it for ever this enlarged Davids heart and mouth towards God as not knowing how sufficiently to set forth the praise of his goodnesse Truly such is the mercy shewed us in making this Covenant with us that if we might live unto eternity we should think we never had day enough or time enough to magnifie this everlasting mercy shewed on us 2. Let it admonish us to be constant in our Covenants and in all duties of love according to what we have Covenanted and promised It s mentioned as one of the sinnes of the Gentiles that they were Covenant-breakers Rom 1.30 Let it rest with Gentiles let it never be said that it is the sinne of those that professe themselves the children of an everlasting Covenant 3. Let all those that are as yet without and have no part in this Covenant of God Let them seek to partake in it come within the bond of it it brings an everlasting blessing which failes not In the things of the world the more continuance any thing is of the more esteem it is of Inheritances are preferred before leases c. All the things of the world are but temporal the things of God which he passeth over to his by his Covenant are eternal â— Cor. 4.1 the things which are temporal please us so long as they last but when they are past the comfort of them is vanished with them and many times it irkes us that we had them and now have them not but the things of this Covenant are everlasting if we be once possessed of them we shall never grieve for the losse of them they shall never be taken away because they are given to us by an everlasting Covenant Come off therefore from the dying and perishing things of the world and seek the things of this everlasting Covenant in them is continuance and we shall be saved Esay 64. 4. The fourth property is that it is a holy Covenant Deut. 19.24 Luke 1.72 And it is so called an holy Covenant in these respects 1. In respect of the parties contracting and entering Covenant one with another which are the holy God and his holy Saints First the holy God that God to whom the Seraphins cry Holy Holy Holy Esay 6. he is one party that is confederate in this Covenant Secondly his holy Saints are the other party in it Psal 50.5 For God doth not take the wicked by the hand as Job speaks Iob 8.20 to enter into Covenant with them He doth not allow them so much as to take his Covenant into their mouths Psal 50.17 He is the God of the just of the righteous and holy people he is the King of Saints Apoc. 15. he will have no fellowship with the wicked 2. In regard of the parts of the Covenant whether we look at the promise on Gods part or at the condition on our part First the promise on Gods part is holy Psal 105.42 he remembers his holy promise he hath spoken it in his holinesse Psal 60.6 And the substance of his promise is holinesse which he hath promised to work in the soules of his people he hath promised to sanctifie us to take away the stony heart to poure clean water upon us to cleanse us from all our filthinesse and to make us holy Ezek. 36.25 26. Zach. 3.3.4 Secondly the condition on our part which iâ— faith by which we lay hold of the Covenant is holy also therefore called by the Apostle holy faith Iude 20. It is a most holy grace of the Spirit purifying both heart and hand not daring to touch or lay hold of the Covenant with unwashen hands 3. In respect of the Commandement it commands holinesse Be ye holy saith the Lord for I the Lord your God am holy Levit. 11.44 19.2 20.7 and therefore it is that Gods calling is termed
an holy calling 2 Tim. 1.9 and we called unto holinesse 1 Thes 4.7 and when God takes us into Covenant with him he chargeth us henceforth to touch no unclean thing 2 Cor. 6.17 4. In regard of the effect it works holinesse in those that are called It worketh effectually that which it promiseth and commandeth The promises of the Covenant have a sanctifying vertue in them to sanctifie those to whom they are made for God by them conveyes the Spirit of holinesse into our hearts as the Apostle implyes in 2 Pet. 1.4 and we are thereby encouraged and quickned to grow up â—n all holinesse according to the will of God as is evident by that in 2 Cor. 7.1 compared with chap. 6. end where God having made that sweet promise Come out from among them and touch no unclean thing and I will receive you and ye shall be my sons and daughters saith the Lord Almighty from hence the Apostle inferres Having then such promises let us cleanse our selves from all filthinesse of flesh and spirit and grow up unto full holinesse in his feare c. And in regard of this effect of the Covenant thus working holinesse in those that are the people of God they are called the holy people Dan. 12.7 and the people of Gods holinesse Esay 63.18 So in all these respects the Covenant may well be called an holy Covenant And it must needs be an holy Covenant First because the Lord himselfe is the author and ordainer of this Covenant the summe and substance of it was framed and set down in heaven in the counsels of eternity comming forth from the bosome of the Father and concluded by the assent of the Sonne and holy Ghost All the articles of it were first decreed and concluded there and therefore must needs be holy If they had been devised by men they would have been of an other quality savouring of the sinfull and licentious spirit that is in man but being a Covenant of the Lords own drawing he setting down all the articles and conditions of it it must needs be as himselfe is an holy Covenant proceeding from so pure and holy a God hence it is that in Psal 60.6 he hath spoken the words of his Covenant in his holinesse Look as grace and holinesse are united together in God so they are in his Covenant God can no more cease to be holy then he can to be gracious he is both gracious and holy so that his Covenant of Grace is also an holy Covenant as proceeding from him which is both gracious and holy 2. Because the end of this Covenant is to make us partakers of all the holy things of God from which all unholy and uncleane ones are excluded Levit. 12.2 3 6. Psal 50.16 but those that are sanctified enjoy them and use them as their own they are their portion their inheritance Deut. 33. their pearles Matth. 7.6 The Lord would have all his Ordinances to be used holily he cannot abide to have them prophaned and therefore it is that in Ezra 6.21 none but such as were separate from their uncleanesse might eat of the holy things and therefore the Lord will have his people to be an holy people that they may participate in all his holy things Nay more we are called not only to participation of these holy things of God but to fellowship with God himselfe 1 Ioh. 1.3 The Lord saith unto them ye are my people and they say unto him thou art our God Zach. 13. ult But without holinesse no man can have fellowship with God and therefore they must be an holy people that are taken into Covenant with God to enjoy followship and communion with him Quest But wherein stands that holinesse which the Covenant requires of all Gods covenanted people Answ There is a twofold holinesse 1. Relative 2. Positive First Relative in two things 1. In separation from common use 2. In dedication to God 1. There must be a separation from common use in this sence things holy are called separate things Deut. 19 2. Things common in Scripture are opposed to holy to shew that holy things must be separate from common use Hence Solomon speaking of Gods taking Israel to be his own he useth that expression Thou hast separated them unto thy selfe from all the people of the earth c. and thence was that exhortation of Ezra Separate your selves from the people of the lands Ezrah 10.11 and that of the Apostle Come out from among them and separate your selves 2 Cor. 6.17 If then we will be holy we must be separate from the common conversation of the world having no fellowship with the works thereof 2. There must be a dedication and devoting our selves unto God we must be offered up and given unto him Thus the holy dayes were dedicated unto the service of God they were not only separated from common and ordinary use but were dedicated to the Lords service thus were the first fruits called holy and thence the holy things and the dedicated things are taken for one and the same 1 Kings 15.15 as the Altar Numb 7. end the Temple 1 King 8.63 and thus must we be dedicate or given to the Lord as is said of the Macedonians that they gave themselves to the Lord 2 Cor. 8. we must resign up our selves unto him to be his and for him alone Secondly Positive and this is also twofold Habituall Actuall 1. Habituall qualifying and fitting us by graces infused for the service of God which we are devoted unto as all the things that were appointed for the service of God were anoynted with the holy oyl Exod. 30.26 27. so must we be anoynted with the sweet oyntments which are the graces of the spirit 2 Cor. 1.21 1 Ioh. 2.27 The oyntment of the holy Ghost which was poured upon the head of Christ Acts 10.38 must run down upon us that the savour of his oyntment may be found upon us Cant. 1. we must be sanctified throughout in soule in body and in spirit 1 Thes 5.23 2. Actuall it s not enough to have grace in us but there must be an holy use and exercise of those graces that are in us they are not given to us to be idle or that we should be slothfull in the possessing of them but that we should put them forth in our practice so as to be fruitfull in the improvement of them 2 Pet. 1.8 and thence it is that the Apostle speaking of the holinesse which the Lord requires to be in his people he doth not only require a holinesse of disposition by inherent graces but that we should be holy in all manner of conversation 1 Pet. 1.15 16. and for this cause the way of Saints is called holy Esay 35.8 they are sanctified not only in their vessels as 1 Sam. 21. but their way is holy also and they are said to be undefiled in their way Psal 11 9. where the soule is sanctified by the spirit of Christ the life will be
holy and sanctified also Now this holinesse of conversation must be shewed first in duties of Religion which are acts properly holy holinesse of disposition will as naturally put a Christian upon duties of holinesse prayer meditation and other spirituall exercises as a sinfull disposition doth put us upon acts that are sinfull Holinesse will make us minde the things that are holy and to exercise our selves in them in a holy manner with holy reverence holy seare holy desires of enjoying the Lord in them with holy rejoycing in his presence and an holy zeale for his glory And though holinesse begins here yet it doth not end here therefore secondly holinesse planted in the heart will cause holinesse to shine forth in our actions of common life so that though the things we deale in be but outward and civill yet our manner of dealing in them shall be spirituall and holy As those that are unholy doe by an unholy use of them pollute unto themselves the holy things of God which they take in hand they dealing in those holy things in an ordinary and common manner so contrariwise whom God hath sanctified they doe sanctifie to themselves the common and ordinary actions of this life by using them not in an ordinary prophane manner but holily to the one the things that are holy become as if they were prophane to the other the prophane and common as if they were holy If we eat holinesse causeth us to eat as before God and to eat for God Exod. 18.12 Zach. 7.5 6. Rom. 14.6 1 Cor. 10.31 If we exercise our selves in our calling holinesse directs a Christian to referre it to the glory of God The man of warre hath holinesse written upon his horse bridles Zach. 14.20 he goes to warre before the Lord Numb 31.6 and fights the battels of the Lord as fighting not for men but for God 2 Sam. 25.28 when he handles the sword he consecrates his hand unto the Lord Exod. 32.29 and therein doth the work of the Lord of Hosts Jer. 48.10 The Merchant in time of peace turns his merchandizing to be holinesse to the Lord that there may be sufficient for them that minister before the Lord to eat sufficiently and to have durable cloathing Esay 23.18 Every one in their severall places and callings walking holily before the Lord so that whether the things they deale about be holy or common yet those which are holy must and do walk holily in both the inward holinesse of the inward man manifesting it selfe in all our outward conversation whether towards God in the things of God or towards men in the things wherein we have to deale with men Vse 1. This lets us see the true cause whence it is that so few among the multitudes of men that are in the world are willing to embrace this Covenant which the Lord offers to enter into with men It might justly be wondred at that it containing such admirable and high priviledges as it doth it should not draw all men unto it that they might enjoy the benefit of it But here is the reason of it It is a holy Covenant though it offer much grace yet it hath this property it is holy and requireth holinesse in all those that claime any part in it and this makes men to withdraw themselves from it because it calls for holinesse in all that look to live by it They are fleshly carnall prophane unholy loathing the way of holinesse and therefore they forsake the holy Covenant Dan. 11.30 They like well to heare of the offers and blessings of the Covenant which it brings and the salvation which it promiseth But when it comes to require holinesse of them that lay hold on it telling them that they must be holy as God is holy this makes all to be unto them of a deadly favour and proves to be unto them a stumbling stone at which they fall to their eternall ruine This is that which makes the breach betwixt God and man men would willingly have God reconciled unto them But this holinesse of the Covenant they cannot submit unto the prophane heart of man is not subject to this law of holinesse nor indeed can be That one clause of the Covenant Touch no unclean thing is the barre which cannot be broken through which keeps the distance and maintaines the enmity betwixt him and them Vse 2. To teach us hereby to try our selves whether we be in Covenant with God or no and have any share in the grace and blessing of the Covenant If we partake in the holinesse of it then doe we also partake of the grace and blessing The way and end must not be separated the holinesse of the Covenant is the way eternall life is the end we must have our way in holinesse that our end may be eternall life Rom. 6.21 Let such then as are pure and undefiled in their way let them rejoyce in their portion all the blessings of the Covenant are theirs God is yours life is yours heaven is yours It is your Fathers pleasure to give you a Kingdome feare not though you suffer affliction here for a season yet having the anoynting the holy oyle being already poured upon you you are in the way and have a pleadge of the everlasting inheritance But as for all such as are unholy unsanctified they may take Gods Covenant in their mouth and may hope for the life and blessing which it promiseth but all their naming of it will stand them in no more stead then did their naming of Christ who had their mouthes full of Lord Lord but being workers of iniquity were bidden to depart from him Matth. 7.22 It is strange that any such should flatter themselves with hope as looking to enjoy the blessing of the Covenant neglecting the way of it which is holy that men should promise themselves peace whiles they walk after the wicked imaginations of their own heart seeing God never made Covenant with any to bring any unto life but only in a way of holinesse carnall Libertines mistake the nature of this Covenant and doe indeed take hold on the Devils covenant instead of Gods as if Gods Covenant were thus that he would forgive us our sins and save us and yet suffer us to walk in our own wayes fulfilling the will of the flesh and of the minde as if he that had been unjust might be unjust still and he that had been unholy might be unholy still and yet might hope for that undefiled inheritance of the Saints This had been a pleasâ—ng Covenant unto flesh and bloud but this is the Devils covenant not Gods That article you shall be saved and yet live in your sinnes is foysted in by that false deceiver the Devill who hath thus interlined and falsified and changed the Covenant of God thereby to deceive the wicked and ungodly of the world making that which sounds forth nothing but holinesse to seeme a carnall and loose covenant nourishing men up in all impurity but this
will be sanctified in them Levit. 10.3 but without holinesse we pollute his name Ezek. 36. it is not sanctified in us 7. The seasons and times we live in call for holinesse these are dayes of grace wherein we enjoy all the holy things of God more aboundantly then in former times to the end that we might abound in all the holy graces of the spirit The Lord gives us his holy ordinances that we might be sanctified by them being changed into the similitude of the same holiness This argument the Apostle useth Rom. 13.11 And this reason should move us the more because the greater the light is in which we live the more evident are the blots and blemishes which are in us moats in the Sun-beame being more conspicuous then beames are in the dark therefore as the dayes we live in be dayes of light so let us walk as children of light shining forth as lights in the midst of a perverse and corrupt generation Phil. 2. 8. Consider a time of separation must come wherein the Lord Jesus will divide and separate the holy from the unholy as a shepheard separates the sheep from the goats Matth. 25. â—t will be good to be found among the Saints at that day and to stand in the assembly of the righteous Wo then unto all those that are secluded from them to all those that must stand without and be amongst dogges and Devils having no fellowship with Christ nor with his Saints It s good therefore to be holy it will be found so then wo unto the prophane and ungodly at that day And for our selves here the people of New-England we should in a speciall manner labour to shine forth in holinesse above other people we have that plenty and aboundance of ordinances and meanes of grace as few people enjoy the like we are as a City set upon an hill in the open view of all the earth the eyes of the world are upon us because we professe our selves to be a people in Covenant with God and therefore not only the Lord our God with whom we have made Covenant but heaven and earth Angels and men that are witnesses of our profession will cry shame upon us if wee walke contrary to the Covenant which wee have professed and promised to walk in If we open the mouthes of men against our profession by reason of the scandallousnes of our lives we of all men shall have the greater sinne To conclude Let us study so to walk that this may be our excellency and dignity among the Nations of the world among which we live That they may be constrained to say of us only this people is wise an holy and blessed people that all that see us may see and know that the name of the Lord is called upon us and that we are the seed which the Lord hath blessed Deut. 28.10 Esay 61.9 There is no people but will strive to excell in some thing what can we excell in if not in holinesse If we look to number we are the fewest If to strength we are the weakest If to wealth and riches we are the poorest of all the people of God through the whole world we can not excell nor so much as equall other people in these things and if we come short in grace and holinesse too we are the most despicable people under heaven our worldly dignitie is gone if we lose the glory of grace too then is the glory wholly departed from our Israel and we are become vile strive we therefore herein to excell and suffer not this crown to be taken away from us Be we an holy people so shall we be honourable before God and precious in the eyes of his Saints And thus also of the properties of the Covenant Now the God of peace that brought againe the Lord Iesus the great shepheard of the sheep through the blood of the everlasting Covenant make us perfect in all good works to doe his will working in us that which is pleasing in his sight through Iesus Christ to whom be prayse for ever and ever Amen FINIS THE TABLE A ABsolute promises refresh the soul 290 the use of them 289 How they agree with the conditionall 292 both one in substance 291. Acts of faith two 289 they enable to walk with God 315 seq they only are the conditions of the Covenant 298 why so ibid. Actually none in the state of salvation before he believe 322 nor justified till Christ be Actually his 324. Actuall holinesse what 378. Affections sanctified signes of true sanctification 239. Agreement in both Covenants 50 51 in the condition and freenesse of grace in the Covenant 292. All-sufficiency in God to his people 130 the reasons of it ib. he is All-sufficient in two respects 132 how he is so 133 he is so from himselfe 136 137. Assurance works a holy security 250. Ark the want thereof promised as a blessing under the Gospel 5. B Beliefe none actually justified before he Believe 322. Binding the Covenant is so 282 293 294. Benefits that arise to the Saints from the Covenant 147 seq from the knowledge of the Conant 119 120 the things which are to come are the great things promised in the Covenant 277 278. Blessings the Covenant the fountaine of them 342 pledges of better things 262 how God makes it appeare they are from himselfe 138 139 why God doth so 141 142. Blood of Christ taken two wayes 229 of the Covenant what it signifieth 229. Burthen the Covenant of Grace under the Old Testament so 106 we are free from that Burthen ibid. C Calling wrought by the commandement 331. Captivity applyed to three things 2 3. the Iewes at this day in Captivity 3. Christ a Covenant between the Father and him 29 30. his name taken two wayes 36. darkly revealed in the old Testament 108 the righteousnesse of the Saints 324 vid. Mediatour Circumcision considered two wayes 59. Cleane how to become cleane from sinne 241. Condition what it is in the Covenant of Grace 295 it excludes not freenesse of Grace 291 336. that it is in the Covenant 280 proved from the nature of it 281 282. it hinders not the free grace of the Covenant 323. Contempt of the Gospel what a great sinne 10 11. reasons of it 12. Commandement our calling wrought by it 331 of the Law and Gospel how different 332. Conversion the obedience of the soule to God at its conversion 310 vid. Iewes Covenant between God Christ 29 30 between man and God proved 31 32. the danger of breaking it 49 a comfort to believers 48 49. the Lord conveys life and blessednesse by it to us 26 28. why called a Testament 283 why called a Covenant of salt 368 why so few embrace it 376 the certainty of it 364 it is a storehouse of blessings 342 it is sure 360 why so ibid. It is conditionall 285 the necessity of entring into a Covenant with God 43 44. what we are to doe to get into Covenant