be deceived That Covenant that is built upon this rock of God's eternal purpose must needs be sure and therefore all that are in covenant with God need never fear falling away there is no man no power no devil no violent temptation that shall ever be able to overturn those that God has brought under the bond of the Covenant Joh. 10. 28 29 30 31. 1 Pet. 1. 5. But Secondly Consider that the Covenant of Grace is confirmed and made sure by the blood of Jesus Christ Heb. 13. 20. Heb. 9. 16 17. The main point which the Apostle intended by setting down the inviolableness of men's last Wills after their death is to prove that Christs death was very requisite for ratifying of the New Testament consult these scriptures Mat. 16. 21. Luk. 24. 26. Heb. 2. 10. cap. 2. 17. which is called the blood of the everlasting Covenant Christ by his irrevocable death hath made sure the Covenant to us The Covenant of Grace is to be considered under the notion of a Testament and Christ as the Testator of this will and testament Now look as a man's will and testament is irrevocably confirmed by the Testator's death For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth These two verses are added as a proof of the necessity of Christ's manner of confirming the new Testament as he did namely by his death The Argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator A Testament is only and wholly at his pleasure that maketh it so that he may alter it or disanul it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it In the seventeenth verse the Apostle declareth the inviolableness of a man's last will being ratified as before by the testator's death This he sheweth two ways 1. Affirmatively in these words A Testament is of force after men are dead 2. Negatively in these words otherwise it is of no strength Now from the affirmative and the negative it plainly appears that a Testament is made inviolable by the Testator's death so Jesus Christ hath unalterably confirmed this Will and Testament viz. The New Covenant by his blood and Heb. 9. 15. death That by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Christ died to purchase an eternal inheritance and on this ground eternal life is called an eternal inheritance for we come to it as heirs through the good will grace and favour of the purchaser thereof manifested by the last Will and Testament Hence you read This is my blood Maâ— 26. 28. of the new testament which is shed for many for the remission of sins Again This cup is the new testament in my â—uk 22. 20. 1 Cor. 11. 25. blood which is shed for you The Covenant is called both a Covenant and a Testament because his Covenant and Testament is founded established ratified and immutably sealed up in and by his blood Christ is the faithful and true witness yea truth it self his word shall not Rev. 3. 14. Joh. 14. 6. Mark 13. 31. pass away If the word of Christ be sure if his promise be sure if his Covenant be sure then surely his last Will and Testament which is ratified and confirmed by his death must needs be very sure Christ's blood is too precious a thing to be spilt in vain but in vain is it spilt if his Testament his Covenant ratified thereby be altered If the Covenant of Grace be not a sure Covenant then 1 Cor. 1â— 14. Christ died in vain and our preaching is in vain and your hearing and receiving and believing is all in vain Christ's death is a declaration and evidence of the eternal counsel of his father which is most stable and immutable in it self but how much more is it so when it is ratified by the death of his dearest son In whom all the promises are yea 2 Cor. 1. 20. and Amen that is in Christ they are made performed and ratified By all this we may safely conclude that the Covenant of Grace is a most sure Covenant there can be no addition to it detraction from it or alteration of it unless the death of Jesus Christ whereby it 's confirmed be frustrated and overthrown Certainly the Covenant is as sure as Christ's death is sure The sureness and certainty of the Covenant is the ground and bottom of bottoms for our faith hope joy patience peace c. take this corner this foundation stone away and all will tumble were the Covenant uncertain a Christian could never have a good day all his days his whole life would be filled up with fears doubts disputes distractions c. and he would be still a crying out Oh! I can never be sure that God will be mine or that Christ will be mine or that mercy will be mine or that pardon of sin will be mine or that heaven will be mine Oh! I can never be sure that I shall escape the great damnation the worm 2 Thes 1. 9. that never dies the fire that never goes out or an eternal separation from the presence of the Lord and from the glory of his power The great glory of the Covenant is the certainty of the Covenant and this is the top of God's glory and of a Christian's comfort that all the mercies that are in the Covenant of Grace are the sure mercies of David and that all the Grace that is in the Covenant is sure Grace and that all the glory that is in the Covenant is sure glory and that all the external internal and eternal blessings of the Covenant are sure blessings I might further argue the sureness of the Covenant of Grace from all the attributes of God which are deeply engaged to make it good as his wisdom love power justice holiness faithfulness righteousness c. And I might further argue the certainty of the Covenant of Grace from the seals which God hath annexed to it You know what was sealed by the Kings Ring could not be altered God hath set his seals to this Covenant his Est 8. 8. broad seal in the Sacraments and his privy seal in the witness of his spirit and therefore the Covenant of Grace is sure and can never be reversed But upon several accounts I may not now insist on these things And therefore Eighthly and lastly the Covenant of Grace is stiled a well ordered Covenant 2 Sam. 23. 5. He hath made with me an everlasting Covenant ordered in all things and sure Oh the admirable counsel wisdom love care and tenderness Rom. 11. 33 34 35 3â— 1 Câ—â— 2. 7. Eph. 1. 8.
Paradice opened OR THE SECREETS MYSTERIES AND RARITIES Of Divine Love of Infinite Wisdom and of Wonderful Counsel laid open to Publick View ALSO The Covenant of Grace and the high and glorious Transactions of the Father and the Son in the Covenant of Redemption opened and improved at large with the Resolution of divers important Questions and Cases concerning both Covenants YOU HAVE FURTHER Several singular Pleas that all sincere Christians may safely and groundedly make to those Ten Scriptures in the Old and New Testament that speak of the general Judgment and of that particular Judgment that must certainly pass upon them all after Death With some other Points of high Importance that tend to the Peace Comfort Settlement and Satisfaction of all serious sincere Christians To which is added a sober and serious Discourse about the Favourable Signal and Eminent Presence of the Lord with his People in their greatest Troubles deepest Distresses and most deadly Dangers Being the Second and Last Part of the Golden Key By Thomas Brooks late Preacher of the Gospel at Margarets New-Fishstreet LONDON Printed for Dorman Newman at the King's Arms in the Poultry and at the Ship and Anchor at the Bridg-foot on Southwark-side 1675. To his honoured Friends Sir John More Knight and Alderman of the City of London and to his good Lady Mary More his most affectionate Consort The Father of all mercies and the God of all blessings bless you both with Grace and Peace here and Glory hereafter Honoured Friends CHristian Friendship makes such a knot that great It s the saying of Euripides that a faithful Friend is better than a calm Sea to a weather beaten Mariner Alexander cannot cut It was well observed by Sir Francis Bacon That old wood is best to burn and old Books best to read and old Friends best to trust It was a witty saying of the Duke of Buckingham to Bishop Monton in Richard the III. his time Faithful Friends saith he are in this age for the most part gone all in pilgrimage their return is uncertain They seem to take away the Sun out of the World said the Heathen Oratour who take away friendship from the life of men and we do not more need fire and water then true Friendship In this Epistle I shall endeavour so to acquit my self as becomes a real Friend a cordial Friend a faithful Friend and a Soul-friend as to your great and everlasting concernments that it may go well with you for ever and ever Sir the points that are handled in this following Treatise and in the first part are of as high choice necessary noble useful and comfortable a nature as any that can be treated on by mortal man The four things which God minds most and loves most are 1. His honour 2. His worship 3. His People 4. His truth Surely their souls must needs be of a very sad complexion who can read the great truths that are here opened and applyed and not 1. Dearly love them 2. Highly prize them 3. Cordially bless God for them 4. Seriously ponder and meditate upon them 5. And not frequently and diligently study them and make a gracious and dayly improvement of them The Covenant of Grace and the Covenant of Redemption are a rich Armory out of which you may furnish your selves with all sorts of spiritual weapons wherewith you may encounter Satans temptations wiles devices methods depths stratagems Nothing of Satans Eph. 6. 11. 2 Cor. 2. 11. Revel 2. 24. can stand before the Covenant of Grace and the Covenant of Redemption well understood and well applyed In the Covenant of Grace and the Covenant of Redemption 2 Sam. 23. 5. Isa 54. 9 10. Jer. 32. 38 39 40 41. Zach. 9. 11. Heb. 13. 20. that is past betwixt God the Father and our Lord Jesus Christ you will find many rich and rare cordials which have a strong tendency to preserve all gracious souls from desponding and fainting 1. In times of afflictions 2. In times of temptations 3. In times of desertion 4. In times of sufferings for Christs sake and the Gospels sake 5. In times of opposition 6. And at the time of death and dissolution There are no comforts nor cordials that can reach the souls of Christians in their deep distresses but such as flow from these two Covenants the more it concerns all such Christians to study these two Covenants and to be well acquainted with them that so they may the more readily have recourse to such cordials as their present estate and condition calls for In these two Covenants you will find much matter which has a strong tendency 1. To inflame your love to God and Christ and all in the Covenant of Grace Psal 116. 1. 9. 16. Psalm 3. 2 Sam. 23. 5. Psal 103. 17 8. Psal 111. 5 9 17. Gen. 1. 2. 2 Cor. 2. 14. Galat. 6. 14. 2. To strengthen your faith 3. To raise your hopes 4. To cheer your souls 5. To quiet and satisfy your consciences 6. To engage you to a close and holy walking with God 7. To provoke you to triumph in free grace and in the Lord Jesus Christ 8. To sit loose from this world The riches and Treasures that are wrapt up in both these Covenants are so great so sure so durable and so sutable to all believers as may well deaden their Revt 12. 1. hearts to all the riches and glories of this lower world In these two Covenants every sincere Christian will find 1. A special salve for every spiritual sore 2. A special remedy against every spiritual malady 3. A special plaster against every spiritual wound 4. A spiritual magazene to supply all their spiritual wants and 5. A spiritual shelter under every spiritual storm In these two Covenants you will find food to nourish you a staff to support you a guid to lead you a fire to warm you and springs of life to cheer and refresh you In this Covenant of Grace and the Covenant of Redemption 'T was the saying of an eminent Saint on his Death-bed that he had much peace and quietness not so much from a greater measure of grace than other Christians had or from any immediat witness of the spirit but because he had a more clear understanding of the Covenant of Grace than many others having studied it and preacht it so many years as he had done you may clearly see the wisdom counsel love and transactions between the Father and the Son sparkling and shining there being nothing under Heaven that contributes more to the peace comfort assurance settlement and satisfaction of sincere Christians than such a sight the main reason why so many gracious souls are so full of fears doubts darkness and disputes about their internal and eternal estates is because they have no more clear and full understanding of these two Covenants and if such Christians would but more seriously buckle to the study of those two covenants as they are opened
go home The Turks tell us that surely Christians do not believe heaven to be such a glorious place as they talk of for if they did they would not be so unwilling to go thither The world may well think that the Child hath but cold welcom at his Father's house that he lingers so much by the way and that he does not look and long to be at home Such Children bring an ill report upon their Father's House upon the Holy Land but I know you have not so learned Christ I know you long with Paul to be dissolved and to be with Christ and Phil. 1. 23. with old Simeon to cry out Lord let thy servant depart Luk. 2. 29. in peace That God whom you have long sought and served will make your passage into that other world safe sweet and easie Now to the everlasting arms of Divine Protection and to the constant guidance and leadings of the Spirit and to the rich influences of Christ's Sovereign Grace and to the lively hopes of the Inheritance of the Saints in light he commends you who is Dear Sister yours in the strongest Bonds Tho. Brooks Beloved in our Lord IN the first part of my golden Key I have shewed you seven several pleas that all sincere Christians may form up as to those several Scriptures in the Old and New Testament that refer either to the great day of account or to their particular days of account In this second part I shall go on where I left and shew you several other choice Pleas that all believers may make in the present case The eighth Plea that a believer may form up as to the Eâ—cles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk 16 2. Râ—m 14 10. 2 Cor. 5. 10. Hâ—b 9 27. cap. 13. 17. 1 Pet. 4. 5. ten Scriptures in the margent that refer to the great day of account or to a man's particular account may be drawn up from the consideration of the covenant of grace or the new covenant that all believers are under It is of high concernment to understand the tenure of the covenant of grace or the new Covenant which is the Law you must judge of your estates by for if you mistake in that you will err in the conclusion That person is very unfit to make a Judge who is ignorant of the Law by which himself and others must be tryed For the clearing of my way let me premise these six things First premise this with me that God hath commonly dealt with man in the way of a Covenant that being a way that is most suitable to man and most honourable for man and the most amicable and friendly way of dealing with man No sooner was man made but God entered into Covenant with him In the day thou eatest thereof thou shalt die the Geâ— 2. 17. Gen. 9 11. 12 13 14 15. â—en 6. 18. Câ—r 17. 1 2. death after this he made a Covenant with the world by Noah after this he made a Covenant with Abraham after this he made a Covenant with the Jews at Mount Exod. 19. Sinai Thus you see that God has commonly dealth with man in the way of a Covenant But Secondly premise this with me All men are under some Covenant or other they are either under a Covenant of works or they are under a Covenant of grace all persons that live and die without an interest in Christ they live and die under a Covenant of works such as live and die with an interest in Christ they live and die under a Covenant of grace There is but a two-fold standing taken notice of in the blessed Scriptures the one Rom. 6. 14. I am not of Camero's mind that there were three Covenants but of the Apostles mind who expresly tells us that there are two Testaments and no more in that Gal. 4. 24. is under the Law the other is under Grace Now he that is not under grace is under the Law It is true in the Scripture you do not read in totidem syllabis of the Covenant of works and the Covenant of grace but that of the Apostle comes near it Rom. 3. 27. where is boasting then it is excluded by what Law of works nay but by the Law of faith Here you have the Law of works opposed to the Law of faith which holds out as much as the Covenant of works and the Covenant of grace The Apostle sets forth this two-fold condition of men by a very pertinent resemblance namely by that of marriage Rom. 7. 1 2 3. All Adam's seed are married to one of these two husbands either to the Law or to Christ He that is not spiritually married to Christ and so brought under his Covenant is still under the Law as a Covenant of works even as a wife is under the Law of her husband while he is yet alive Certainly there were never any but two Covenants made with man the one Legal the other Evangelical the one of works the other of grace the first in innocency the other after the fall ponder upon Rom. 4. 13. But Thirdly Let me premise this That the Covenant of grace was so legally dispensed to the Jews that it seems to be nothing else but the repetition of the Covenant of works in respect of which legal dispensations of it the same Covenant under the Law is called a Covenant of works under the Gospel in regard of the clearer manifestation of it it is called a Covenant of grace But these were not two distinct Covenants but one and the same Covenant diversly dispensed The Covenant of grace is the same for substance now to us since Christ was exhibited as it was to the Jews before he was exhibited but the manner of administration of it is different because it is 1. Now clearer things were declared then in types and shadows Heaven was then typed out by the Land of Canaan but now we have things more plainly 2 Cor. 3. 12. Heb. 7. 12. manifested In this respect it is called a better Testament or Covenant not in substance but in the manner of reveiling it and the promises are said to be better promises Heb. 8. 6. Act. 10. 35. upon the same account 2. The Covenant of grace is now more largely extended then it extended only to the Jews but now to all that know the Lord and that Colâ—s 3. 11. Neâ—â—m 7. 2. Jâ—b 1. 1 8. Acts 13. 22. Rom. 4 18 19 20. chuse him fear him love him and serve him in all nations 3. There is more abundance of the spirit of grace of light of knowledg of holiness poured out generally upon the people of God now than there was in those The word Covenant in our English tongue signifie as we all know a mutual promise bargain and obligation between two persons and so likewise doth the Hebrew Berith and the Greek Diatheke A Covenant is a solemn compact or agreement between
two chosen parties or more whereby with mutual free and full consent they bind and oblige themselves one to another A Covenant is Amicus status interfâ—derates so Martin a friendly state between Allies times Though then some few Saints had much of the spirit and much of grace and holiness both in their hearts and lives but now the generality of the Saints have more of the spirit and more grace and holiness than the generality of the Saints had in those times But Fourthly premise this with me that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of God's Covenant The derivation of the Hebrew word and of the Greek may give us great light and is of special use to shew the nature of the Covenant which they principally signifie and what special things are therein required The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a Covenant is by learned men derived from several roots First some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barar to purifie make clear and to purge out dross chaff and all uncleanness and to select and chuse out and separate the pure from the impure the gold and silver from the dross and the pure wheat from the chaff The reasons of this derivation are these two 1. Because by Covenants open and clear amity is confirmed and faithfulness is plainly and clearly declared and ratified without deceipt or sophistication betwixt covenanters And things are made plain and clear betwixt them in every point and article 2. Because God in the Covenant of works did chuse out man especially with whom he made the Covenant and because in the Covenant of grace he chuseth out of the multitude his Elect even his Church and faithful people whom he did separate by predestination and election from all Eternity to be an holy people to himself in Christ Eph. 1. 4. 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And verily the Lord when he makes a Covenant with any he doth separate them from others he looks on them and takes them and owns them for his peculiar people 1 Pet. 2. 9. for his peculiar treasure Exod. 19. 5. and agrees with them as the chosen and choicest of all others The first staff in Zach. 11. 10. is called Beauty and this was the Covenant and certainly it must be a high honour for a people to be in Covenant with God for by this means God becomes ours and we are made nigh unto him Jer. 31. 38 40 41. He is ours and we are his in a very peculiar way of relation and by this means God opens his love and all his treasures of grace unto us In his Covenant he tells us of his special care love kindness and great intentions of good to us and by this means his faithfulness comes to be obliged to make good all his Covenant relations and engagements to us Deut. 7. 9. Now in all this God puts a great favour and honour upon his people Hence when the Lord told Abraham that he would make Gen. 1â— 2 3. a Covenant with him Abraham fell upon his face he was amazed at so great a love and honour Secondly some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah comedit to eat because usually they had a feast at the making of Covenants in the Eastern Countreys they commonly established their Covenants by cating and dringing together Herodotus tells us that the Persians were wont to contract Leagues and friendship inter vinum epulas in a ful feast where whereat their wives children and friends were present The like Tacitus reports of the Germans amongst the Greeks and other nations the Covenanters ate bread and salt together The Emperour of Russiah at this day when he would shew extraordinary grace and favour unto any sends him bread and salt from his table And when he invited Baron Sigismond the Emperour Ferdinand's Ambassador he did it in this form Sigismunde comedes sal panem nostrum nobiscum Sigismond you shall eat our bread and salt with us Hence that Symbol of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 break no bread is interpreted Vâ—de â—urcium â—itum â—puâ— Busbeqâ—ium Epist 1. 11 by Erasmus and others to mean break no friendship Moreover the Egyptians Thracians and Libyans in special are said to have used to make leagues and contract friendship by presenting a cup of wine one to another which custom we find still in use amongst our western Nations It has been the universal custom of Mankind and still remains in use to contract Covenants and make Leagues and friendship by eating and drinking together When Isaac made a Covenant with Abimelech the King of Gerar the Text saith He made him and Gen. 26. 30 31. those that were with him a feast and they did eat and drink and rose up betimes in the morning and sware one to another When Jacob made a Covenant with Laban after they had sworn together he made him a feast and Gen. 31. 54. called his brethren to eat bread saith the Text When David made a League with Abner upon his promise of bringing all Israel unto him David made Abner and the 2 â—am 3 20. men that were with him a feast saith the Text. Hence in the Hebrew tongue a Covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah To eat as iâ— they should say an eating which derivation is so natural that it deserves say some to be preferred before that from the other signification of the same verb which is to chuse of which before Now they that derive Berith from Barah which signifies to eat and refresh ones self with meat They give this reason for that derivation viz. Because the old Covenant of God made with man in the Creation was a Covenant wherein the condition or Law was about eating That Gen. 2. 16 17. man should eat of all the trees and fruits except of the tree of knowledg of good and evil And in the solemn making and sealing of the Covenant of grace in Christ the blessed seed the publick Ceremony was slaying and sacrificing of beasts and eating some part of them after the fat and the choice parts were offered up and burn'd on the Altar For God by vertue of that Covenant gave man leave to eat the flesh of beasts which he might not Dâ—uâ— 12. â—7 Gen. 1 29. Gen. 31. 46. do in the state of innocency being limited to fruits of trees and herbs bearing seed for his meat so also in solemn Covenants between men the parties were wont to eat together Thirdly others derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah to smite strike cut or divide as both these words signifie the word also signifies to elect or chuse and the reasons they give for this derivation are these two First because Covenants are not made but
by choice persons chosen out one by another and about choice matters and upon choice conditions chosen out and agreed upon by both parties Secondly because in making of Covenants commonly sacrifices were stricken and slain for confirmation and solemnity Of old God sealed his Covenant by sacrifices of beasts slain divided and cut asunder and the choice fat and other parts offered upon the Altar And in making of great and solemn Covenants men in old time were wont to kill and cut asunder sacrificed beasts and to pass â—eâ— 15. 9 10 17. Jeâ— 34. 18 19 20. Levâ— 26. 25. weigh well these two Scriptures 〈◊〉 breakers may well look â—pon them as flaming swords is terrible thunder-bolts between the parts divided for a solemn testimony or for the confirmation of the Covenants that they had made And as learned men have long since observed that the very Heathen in their covenanting used sacrifices and divided them passing between the parts and this they did as some conjecture in imitation of God's people This third is the common opinion about the Original of this name and therefore preferred before all other So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Covenant seems to sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerith a smiting or striking because of sacrifices slain in covenanting Hence the word Covenant is often joyned witst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karath which signifies striking of Covenant An example of this beyond all exception And Riven in Gen. 31. Exerciâ—at 135. saith my Author is in that sacrifice wherein God by Moses made a Covenant with all the people of Israel and bound them to obey his Law the description of it is in Exod. 24. 4 5 6 7 8. And Moses wrote all the wards of the Lord and rose up early in the morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he sent young men of the children Anciently Coâ—enants were made with blood to be taken conâ—â—an y in the covenant eâ—en to the the◠〈…〉 of blood loss of life of Israel which offered burnt offerings and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood and put it in basons and half of the blood he sprinkled on the Altar And he took the book of the Covenant and read in the audience of the people and they said all that the Lord hath said will we do and be obedient And Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words I shall not Rupâ—rtus Ambrâ—se Cajetan c. trouble my reader with that mystical and too curious a sence that some of the Ancients put upon these words the historical sense is here more fit For in this Ceremony of dividing the blood in two parts and so besprinkling the Altar with the one half which represented God and the people with the other between whom the Covenant was confirmed the old use in striking of Covenants is observed For the ancient custom was that they which made a League or Covenant divided some beast and put the parts asunder walking in the midst signifying that as the beast was divided so they should be which brake the Covenant So when Saul went against the Ammonites coming out of the field he hewed two Oxen and sent them into all the coasts of Israel expressing the 1 Sam. 11. 7. like signification that so should his Oxen be served that came not forth after Saul and Samuel After the same manner when God made a Covenant with Abraham and he had divided certain beasts as God had commanded Gen. 15. 12. to the 19. him and laid one part against another a smoaking â—irâ—brand went between representing God signifying that so he should be divided which violated the Covenant So in this place not much unlike the blood is parted in twain shewing that so should his blood be shed which kept not the Covenant Fourthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara to create and the reason they give for this derivation is this because the first state of creation was confirmed by the Covenant which God made with man and all creatures were to be upheld by means of observing of the Law and condition of the Covenant and that Covenant being broken by man the world made subject to ruine is upheld yea and as it were created anew by the Covenant of grace in Christ Fifthly some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berath which signifies firmness sureness because Covenants are firm and sure and all things agreed on are confirmed and made sure by them God's Covenant is a sure Covenant Deut. 7. 9. The Lord thy God he is the faithful God or the God 〈…〉 31. 31 23 35 â—6 37. â—sâ—l 19. 7. Rev. 3. 14. Isa 54. 10. of Amen which keepeth covenant with them that love him Psal 89. 34. My covenant will I not break Hebrew I will not profane nor alter the thing that is gone out of my lips All God's precepts all God's predictions all God's menaces and all God's promises are the issue of a most just faithful and righteous will There are three things that God cannot do 1. He cannot die 2. He cannot lie Tiius 1. 2. In hope of eternal life which God that cannot lie promised before the world began 3. He cannot deny himself Now the derivation of Berith from the several roots specified and not from one only doth give much light to the point under consideration and doth reconcile in one all the several opinions of the learned and justifies their several derivations without rejecting or offering any wrong or disgrace to any Secondly The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke A Covenant or a Testament By this Greek word the Septuagint in their Greek Translation do commonly express the Hebrew word Berith and it is observeable that this is the only word by which the Hebrew word Berith is rendered in the New Testament This Greek word Diatheke is translated Covenant in the New Testament about Heb. 8. 6 7 8 9 10 cap. 1. 4. Luk. 1. 72. Rom. 9. 4 c. Mat. 26. 28. Luk. 22. 20 c. twenty times and the same word is translated Testament in the New Testament about twelve times Wherever you find the word Covenant in the New Testament there you shall find Diatheke and wherever you find the word Testament in the New Testament there you shall find Diatheke so that it is of importance for us to understand this word aright Now this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatithemai which hath divers of the significations of the Hebrew words of which Berith is derived for it signifies to set things in order and frame to appoint orders and make Laws to pacifie and make satisfaction and to
dispose things by ones last Will and Testament Now to compose and set things in order is to uphold the Creation to walk by orders and Laws made and appointed is to walk by rule and to live to deal plainly and faithfully without deceipt To pacifie and make satisfaction includes sacrifices and sin-offerings To dispose by will and Testament implies choice of persons and gifts for men do commonly by will give their best and most choice things to their most dear and most choice friends Thus the Greek which the Apostles use in the New Testament to signifie a Covenant to express the Hebrew word Berith which is used in the Law and the Prophets doth confirm our derivation of it from all the words before-named And this Derivation of the Hebrew and Greek names of a Covenant being thus laid down and confirmed by the reasons formerly cited is of great use The various acceptation and use of these two names in the Old and New Testament is very considerable for the opening of the Covenant First to shew unto us the full signification of the word Covenant and what the nature of a Covenant is in general 2. To justifie the divers acceptations of the word and to shew the nature of every word in particular and so to make way for the knowledg of the agreement and difference between the Old and New Covenant here as in a Christal glass you may see that this word Berith and this word Diatheke signifie all Covenants in general whether they are religious or civil for there is nothing in any true Covenant which is not comprized in the signification of these words being expounded according to the former derivations Here also we may see what is the nature of a Covenant in general and what things are thereunto required As first every true covenant presupposeth a division or separation Secondly it comprehends in it a mutual promising and binding between two distinct parties Thirdly there must be faithful dealing without fraud or dissembling on both sides Fourthly this must be between choice persons Fifthly it must be about choice matters and upon choice conditions agreed upon by both Sixthly and lastly it must tend to the well ordering and composing of things between them Now all these are manifest by the several significations of the words from which Berith and Diatheke are derived And thus much for the word Covenant according to the Originals of the Old and New Testament Fifthly premise this with me That there was a Covenant of works or reciprocal Covenant betwixt God and Adam together with all his posterity Before Adam fell from his primitive holiness beauty glory and excellency God made a Covenant with Adam as a publick person which represented all Mankind The Covenant of works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and we all in him he and all stood and fell together 1. Witness the imputation of Adam's sin to all mankind Rom. 5. 12. In whom or for as much as all have sinned they sinned nor all in themselves therefore in Adam see vers 14 In him all died 2. Witness 1 Cor. 15. 47. Deut. 29. 21. Rom. 8. 20 â—1 Gal. 3. 10 13. the curse of the Covenant that all mankind are directly under consult the Scriptures in the margent Those on whom the curse of the Covenant comes those are under the bond and precept of the Covenant But all mankind are under the curse of the Covenant and therefore all mankind are under the bond and precept of the Covenant Adam did understand the terms of the Covenant and did consent to the terms of the Covenant for God dealt with him in a rational way and expected from him a reasonable service The end of this Covenant was the upholding of the Creation and of all the creatures in their pure natural estate for the comfort of man continually and for the special manifestation of God's free grace And that he might put the greater obligation upon Adam to obey his Creator and to sweeten his authority to man and that he might draw out Adam to an exercise of his faith love and hope in his Creator and that he might leave Adam the more inexcusable in case he should sin and that so a clear way might be made for God's justification and man's conviction Upon these grounds God dealt with Adam not only in a way of sovereignty but in a way of Covenant But how may it be evidenced that God entred into a Quest Covenant of works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Though the name be not in the Scripture yet the thing Answ is in the Scripture as will evidently appear by compareing Socinians call for the word satisfaction others call for the word sacrament others call for the word Trinity and others call for the word Sabbath for Lords day c. and thence conclude against Satisfaction Sacraments Trinity Sabbath for want of express words when the things themselves are plainly and liâ—ely set down in other words in the blessed Scriptures so it is in this case of God's Covenant with Adam The vanity and folly of such ways of reasoning is sufficiently demonstrated by all writers upon those Subjects that are â—ound in the faith c. Scripture with Scripture though it be not positively and plainly said in the blessed Scripture that God made a Covenant of works with Adam before his fall Yet upon sundry Scripture grounds and considerations it may be sufficiently evinced that God did make such a Covenant with Adam before his fall and therefore it is a nice cavil and a foolish vanity for any to make such a noise about the word Covenant and for want of the word Covenant boldly to conclude that there was no such Covenant made with Adam when the thing is lively set down in other words though the word Covenant be not expressed and this I shall make evident by an induction of particulars thus First God to declare his sovereignty and man's subjection gave Adam though innocent a Law God's express prescription of a positive Law unto Adam in his innocent state is clearly and fully laid down in that Gen. 2. 16 17. And the Lord God commanded the man saying of every tree of the garden thou maist freely eat But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die Hebrew Dying thou shalt die Mark how God bounds man's obedience with a double fence First he fenced him with a free indulgence to eat of every tree in the Garden but one the less cause he had to be liquorish after forbidden fruit but stolen waters are sweet Secondly by an exploratory prohibition upon pain of death by the first the Lord
long as they continued in obedience to God The seal of the first Covenant was the Tree of life which if Adam had received by taking and eating of it whilst he stood in the state of Innocency before his fall he had certainly been established in that estate for ever and the Covenant being sealed and confirmed between God and him on both parts he could not have been seduced and supplanted by Satan as some learned men do think and as God's own words seem to imply Gen. 3. 22. And now lest he put forth his hand and take also of the tree of life and eat and live for ever The tree of knowledg of good and evil was spoken from the sad event and experience they had of it as Sampson had of God's departing from him when he lost his Nazaritish hair by Dalilah The tree of life was a Sacrament of life The tree of knowledg a Sacrament of death The tree of life was for confirmation of man's obedience and The tree of knowledg was for caution against disobedience Now if these two Trees were two Sacraments the one assuring of lite in case of obedience the other assuring of death in case of disobedience then hence we may collect That God not only entred into a Covenant of works with the first Adam but also gave him this Covenant under Sacramental signs and scals But Fourthly Seriously consider that a Covenant of works lay clear in that Commandment Gen. 2. 16 17. which may thus be made evident 1. Because that was the condition of man's standing and life as it was expresly declared 2. Because in the breach of that Commandment given him he lost all and we in him God made the Covenant of works primarily with Adam and with us in him as our head inclusively so that when he did fall we did fall when he lost all we lost all There are five things we lost in our fall 1. Our holy Image and so became vile 2. Our sonship and so became slaves 3. Our friendship and so became enemies 4. Our communion with God and so became strangers 5. Our glory and so became miserable Sin and death came into the world by Adam's fall In Adam's sinning we all sinned 1 Câ—r 15. 22. Rom. 5. 12. to the end c. and in Adam's dying we all died as you may see by comparing the Scriptures in the margent together In Adam's first sin we all became sinners by imputation Adam being an universal person and all mankind one in him by God's Covenant of works with him Omnes ille unus homo fuerunt August All were that one man viz. by federal consociation God covenanted with Adam and in him with all his posterity and therefore Adam's breach of Covenant fell not only upon him but upon all his posterity But Fifthly and lastly we read of a Second Covenant Heb. 10. 9. Rom. 9. 4. Gal. 4. 24. Eph. 2. 12. And we read of a New Covenant Jer. 31. 31. Behold the days come saith Heb. 8. 6 7. the Lord that I will make a new covenant with the house of Israel and with the house of Judah So Heb. 8. 8. I will make a new covenant c. vers 13. In that he saith a new covenant he hath made the first old c. Heb. 12. 24. And to Jesus the mediator of the new covenant c. Now if there be a Second Covenant then we may safely conclude there was a First and if there be a New Covenant then we may boldly conclude that there was an Old Covenant A Covenant of Grace always supposeth a Covenant of Works I know there is a repetition of the Covenant of Works with Adam in the Law of Moses as in that of Heb. 8. 7 8 9. the Apostle to the Galatians The Law is not of faith but the man that doth these things shall live in them The Law requires works and promiseth no life to those that will be justified by faith In the first Covenant three Gal. 3. 10 11 12. things are observable 1. The precept That continueth not in all things the precept requires perfect personal and perpetual obedience 2. The promise Live the man that doth them shall live live happily blessedly chearfully everlastingly 3. The curse in case of transgression Cursed is every one that continueth not in all things which are written in the book of the Law to do them One sin and that but in thought broke the Angel's Covenant Jude 6. and hath brought them into everlasting chains So the same Apostle to the Romans further tells us that Moses describeth the righteousness which is of the law that the man that doth those things shall live by them Thus it was Rom. 10. 5. with Adam principally and properly therefore he was under a Covenant of works when God gave him that command Gen. 2. 16 17. This first Covenant is called a Covenant of works because this Covenant required working on our part as the condition of it for justification and happiness The man that doth these things shall live Under this Covenant God left man to stand upon his own bottom and to live upon his own stock and by his own industry God made him perfect and upright and gave him power and ability to stand and laid no necessity at all upon him to fall In this first Covenant of works man had no need of a Mediator God did then stipulate with Adam immediately for seeing he had not made God his enemy by sin he needed no days-man to Job 9. 33. Make friendly intercession for him Adam was invested and endowed with righteousness and holiness in his first glorious estate with righteousness that he might carry it fairly justly evenly and righteously towards man and with holiness that he Eph. 4. 22 23 24. In this Scripture the Apostle speaks plainly of the Renovation of that Knowledg Holiness and Righteousness that Adam sometimes had but lost it by his fall might carry it wisely lovingly reverentially and holily towards God and that he might take up in God as his chiefest good as in his great ALL. I shall not now stand upon the discovery of Adam's Beauty Authority Dominion Dignity Honour and Glory with which he was adorned invested and crowned in innocency Let this satisfie that Adam's first estate was a state of perfect Psal 8. 4 5 6. Gen. 2. 20. knowledg wisdom and understanding it was a perfect state of holiness righteousness and happiness there was nothing within him but what was desirable and delectable there was nothing without him but what was amiable and commendable nor nothing about him but what was serviceable and comfortable Adam in his innocent estate was the wonder of all understanding the mirrour of wisdom and knowledg the image of God the delight of heaven the glory of the Creation the world 's great Lord and the Lord 's great darling Upon all these accounts he had no need of a Mediator And let thus much
suffice to have spoken concerning the first Covenant of works that was between God and Adam in innocency But Sixthly Premise this with me viz. That there is a new Covenant a second Covenant or a Covenant of grace betwixt God and his people express Scriptures Hâ—â— 8. 6 7 8 9 10 11 12 13. prove this Deut. 7. 9. Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandments to a thousand generations 2 Sam. 23. 5. Although See this 2 Sâ—m 23. 5. opened in my box of precious Ointments paâ— 369 370 371 372 373 374. my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Nehem. 1. 5. I beseech thee O Lord God of heaven the great and â—errible God that keepeth covenant and mercy for them that love him and keep his commandments Isa 54. 10. For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Jer. 32. 40. And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Ezek. 20. 37. And I will cause you to pass under the rod and I will bring you into Dâ—ut 4. 23. Isâ— 55. 1 2 3. Jer. 24. 7. cap. 30. 22. cap. 31. 31 33. cap. 32. 38. Heb. 8. 8 9 10. the bond of the Covenant Deut. 29. 12. That thou shouldest enter into Covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee to day Consult the Scriptures in the margent also for they cannot be applyed to Christ but to us But for the further evidencing of that Covenant that is between the Lord and his people Now that there is a Covenant betwixt God and his people may be further evinced by unanswerable arguments let me point at some among many First Christ is said to be the mediator of this Covenant Heb. 9. 15. And for this cause he is the mediator of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Certainly that Covenant of which Christ is the Testator must needs be a Covenant made with us for else if the Covenant were made only with Christ as some would have it then it will roundly follow that Jesus Christ is both Testator and the party to whom the Testaments and Legacies are bequeathed which sounds harsh yea which to assert is very absurd Since the creation of the world was it ever known that ever any man did bequeath a Testament and Legacies to himself Surely no Christ is the Testator of the New Covenant and therefore we may safely conclude that the New Covenant is made with us The office of Mediator you know is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him God's wrath was an insupportable burrhen and a consuming fire no creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a Mediator Christ undertaking to be a Mediator both procured a Covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts and to assure man of partaking of the benefit of God's Covenant Christ turns the Covenant into a Testament that the conditions of the Covenant on God's part might be as so many Legacies which being confirmed by the death of the Testator none might disannul Heb. 8. 6. He is the mediator of a better covenant which was established upon better promises The promises of the new Covenant are said to be better in these six respects 1. All the promises of the Law were conditional Do this and thou shalt live the promises of the new Covenant are absolute of grace as well as to grace 2. In this better Covenant God promiseth higher things here God promiseth himself his son his spirit a higher righteousness and a higher sonship 3. Because of their stability those of the old Covenant were swallowed up in the curse Rom. 4. 13 16. Gal. 3. 16. 17. 2 Cor. 1. 20. Cant. 5 16. Col. 1. 19. cap. 2. 3. Isa 44. 3. Joâ— 2. 28. Act. 2. 16 17. Gal. 3. 2. these are the sure mercies of David 4. They are all bottomed upon faith they all depend upon faith 5. They are all promised upon our interest in Christ this makes the promises sweet because they lead us to Christ the fountain of them whose mouth is most sweet and in whose person all the sweets of all created beings do center 6. Because God hath promised to pour out a greater measure of his spirit under the New Covenant than he did under the old Covenant Heb. 12. 24. And to Jesus the mediator of the new covenant Thus you see that Christ is called the mediator ef the covenant three several times Now he could not be the Mediator of that Covenant that is betwixt God and himself of which more shortly but of that Covenant that is betwixt God and his people But Secondly The people of God have pleaded the Covenant that is betwixt God and them Remember thy Covenant Jer. 14. 21. Luk. 1. 72. Psal 25. 6. Now how could they plead the Covenant betwixt God and them if there were no such Covenant see the Scriptures in the margent But Thirdly God is often said to remember his Covenant Pondeâ— upon these Scriptures Psal 105. 8. Psal 106. 45. Psal 111. â— Gen. 9. 15. I 'l remember my covenant which is between you and me Exod. 6. 5. I have remembred my covenant Lev. 26. 42. I remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember Ezek. 16. 60. I will remember my covenant with thee and I will establish unto thee an everlasting covenant Now how can God be said to remember his Covenant with his people if there were no Covenant betwixt God and them But Fourthly the temporal and spiritual deliverances that you have by the Covenant do clearly evidence that there Gen. 9. 11. Isa 54. 9. Psal 111. 9. Isa 59. 21. is a Covenant betwixt God and you Zach. 9. 11. As for thee also by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there was no water These words include both temporal and spiritual deliverances So that now if there be not a Covenant betwixt God and you what deliverances can you expect seeing they all flow in upon the
creature by vertue of the Covenant and according to the Covenant By the blood of the Covenant Luk 16. 24 25. believers are delivered from the infernal pit where there is not so much water as might cool Dives his tongue and by the blood of the Covenant they are delivered from those deaths and dangers that do surround 2 Cor. 1. 8 9 10. them When sincere Christians fall into desperate distresses and most deadly dangers yet they are prisoners of hope and may look for deliverance by the blood of the Covenant this does sufficiently evince a Covenant betwixt God and his people But Fifthly God has threatned severely to avenge and punish the quarrel of his Covenant Levit. 26. 25. And I Deut. 29. 20 21 24 25. cap. 31. 20 21. Jâ—sâ— 7. 11 12 15. cap. 23. 15 16. Juâ—â— â— 20. 2 King 18 9 10 11 12. will bring a sword upon you that shall avenge the quarrel of my covenant or which shall avenge the vengeance of the Covenant c. consult the Scriptures in the mâ—â—geâ—t Breach of Covenant betwixt God and man breaks the peace and breeds a quarrel betwixt them in which he will take vengeance of man's revolt except there be repentance on man's side and pardoning grace on his For breach of Covenant Jerusalem is long since laid waste and the seven golden candlesticks broken in pieces and many others this day lie a bleeding in the Nations who have made no more of breaking Covenant with the great God than if therein they had to do with poor mortals with dust and ashes like themselves Now how can there be such a sin as breach of Covenant for which God will be avenged if there were no Covenant betwixt God and his people But Sixthly The seals of the Covenant are given to God's people Now to those to whom the seals of the Covenant Iâ— reason the Coveâ—ant and the Sâ—â—ls must go together Were it noâ— a fond and foolish thing in any man to make a Covenant with â—â—e and to giâ—e the seals to ano 〈…〉 In Equity and Justice the Coâ—enant and Seals must go to the same persons are given with them is the Covenant madâ— for the seals of the Covenant and the Covenant go to the same persons But the seals of the Covenant are given to believers Abraham receives the sign of circumcision a seal of the righteousness of faith Rom. 4. 11. Ergo the Covenant is made with believers Circumcision is a sign in regard of the thing signified and a seal in regard of the Covenant made betwixt God and man Seal is a borrowed word taken from Kings and Princes who add their broad seal or privy seal to ratifie and confirm the Leagues Edicts Grants Covenants Charters that are made with their Subjects or Confederates God had made a Covenant with Abraham and by circumcision signs and seals up that Covenant But Seventhly The people of God are said sometimes to keep Covenant with God Psal 25. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies Mercies flowing in upon us through the Covenant are of all mercies the most soul-satisfying soul-refreshing soul cheering mercies yea they are the very cream of mercy Oh how well is it with that Saint that can look upon every mercy as a present sent him from heaven by vertue of the Covenant Oh this sweetens every drop and sip and crust and crum of mercy that a Christian enjoys that all flows in upon him through the Covenant The promise last cited is a very sweet choice precious promise a promise more worth than all the riches of the Indies Mark All the paths of the Lord to his people they are not only mercy but they are mercy and truth that is they are sure mercies that stream in upon them through the Covenant Solomon's dinner Prov. 15. 17. Dâ—â— 1. 12. John 6. 9. of green herbs Daniel's pulse Barley loaves and a sew fishes swimming in upon a Christian through the New Covenant are far better greater and sweeter mercies than all those great things are that flow in upon the great men of the world through that general providence that feeds the birds of the air and the beasts of the field Psal 44. 17. Yet have we not forgotten thee neither have we dealt falsely in thy covenant that is We have kept Covenant with thee by endeavouring to the uttermost of our power to keep off from the breach of thy Covenant and to live up to the duties of thy Covenant suitable to that of the Prophet Micah We will walk in the name of the Lord our Miâ—ha 4. 5. God for ever and ever Persons in Covenant with God will not only take a turn or two in his ways as Temporaries and Hypocrites do who are hot at hand but soon tire and give in but they will hold on in a course of holiness Rev 14. 4. and not fail to follow the Lamb withersoever he Cap. 17. 14. goes Psal 103. 17. The mercy of the Lord is from everlasting to everlasting vers 18. To such as keep his Covenant c. All sincere Christians they keep Covenant with God 1. In respect of their cordial desires to keep Covenant â—â—em 1. ult 〈…〉 119. 133. Psal 39. 1 2. with God 2. In respect of their habitual purposes and resolutions to keep Covenant with God 3. In respect of their habitual and constant endeavours to keep Covenant with God This is an Evangelical and incompleat keeping Covenant with God which in Christ God owns and accepts and is as well pleased with it as he was with Adam's keeping of Covenant with him before his fall From what has been said we may thus argue Those that keep Covenant with God those are in Covenant with God those have made a Covenant with God But all sincerâ— Christians they do keep Covenant with God Ergo But Eighthly aâ—d lastly The Lord hath by many choice precious and pathetical promises engaged himself to make 2 Pet. 1. 4. good that blessed Covenant that he has made with his people yea with his choice and chosen ones take a few instances If ye hearken to these judgments saith God to Deut. 7. 12. Israel and keep and do them The Lord thy God shall keep unto thee the covenant and the mercy which he sware unto Under the name Juâ—gments thâ— Commandments and Statutes of God are contained thy fathers This blessed Covenant is grounded upon God's free grace and therefore in recompencing their obedience God hath a respect to his own mercy and not to their merits So Judg. 2. 1. I made you to go up out of Egypt and have brought you into the land which I sware unto your fathers and I said I will never break my covenant with you God is a God of mercy and his Covenant with his people is a Covenant of mercy and therefore he will be sure to keep touch with
them So Psal 89. 34. My covenant will I not break nor alter the thing that is gone out of my mouth As if he should have said Though they break my Statutes yet will I not break my Covenant for this seems to have reference to the 31 vers If they break my statutes c. Though they had prophaned God's Statutes yet God would not prophane his Covenant as the Hebrew runs My covenant will I not break that is I will stand stedfastly to the performance of it and to every part and branch of it I will never be inconstant I will never be off and on with my people I will never change my purpose nor eat my words nor unsay what I have said So Jer. 33. 20. Thus saith the That is the order that I have set upon the courses and the Revolutions of day and night Lord if you can break my covenant of the day and my covenant of the night and that there shall not be day and night in their season vers 21. Then may also my covenant be broken with my servant David c. It is impossible for any created power to break off the intercourse of night and day so it is impossible for me to break the Covenant that I have made with David my servant the day and night shall as soon fail as my Covenant shall fail So Isa 54. 10. The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee Though great and huge mountains should remove yea though heaven and earth Psal 46. 2. should meet yet the Covenant of God with his people shall stand unmoveable The Covenant of God the mercy of God and the loving kindness of God to his people shall last for ever and remain constant and immutable though all things in the world should be turned upside down So Psal 111. 4. The Lord is gracious and full of compassion vers 5. He will ever be mindful of his covenant God looks not at his peoples sins but at his own promise he will pass by their infirmities and supply all their necessities God will never break his Covenant he will never alter his Covenant he will still keep it he will for ever be mindful of it The Covenant of God with his people shall be as inviolable as the course and revolution of day and night and more immoveable than the very hills and mountains From what has been said we may thus argue If God hath by many choice precious and pathetical promises engaged himself to make good that blessed Covenant that he has made with his people then certainly there is a Covenant between God and his people But God hath by many choice precious and pathetical promises engaged himself to make good his Covenant to his people Ergo. I might have laid down several other unanswerable arguments to have evinced this blessed truth That there is a Covenant betwixt God and his people but let these eight suffice for the present Seventhly and lastly premise this with me viz. That it is a matter of high importance and of great concernment 2 Sam. 23. 3 4. for all mortals to have a clear and a right understanding of that Covenant under which they are God deals with all men according to the Covenant under Psal 105. 8. â—sal 111. 5. 1 â—â—r 11. 28. Gal. 4. 23 24 25. which they stand we shall never come to understand our spiritual estate and condition till we come to know under what Covenant we are If we are under a Covenant of works our state is miserable If we are under a Covenant of grace â—ur state is happy If we die under a Covâ—nant of works we shall be certâ—inly damned If we die under â— Coveâ—ant â—f grace we shall be certainly savâ—d 'Till we come to understand under what Covenant we are we shall never be able to put a right construction a right interpretation upon any of God's actions dealings or dispensations towards us When we come to understand that we are under the Covenant of grace then we shall be able to put a sweet a loving and a favourable Rev. 3. 19. Jâ—b 1. 21. Jer. 24. 4 5. Rom. 8. 28. Heb. 12. 10 11. 2 Cor. 4. 15 16 17 18. construction upon the most sharp smart severe and terrible dispensations of God knowing that all flows from love and shall work for our external internal and eternal good and for the advancement of God's honour and glory in the world When we come to understand that we are under a Covenant of works then we shall know that there is wrath and curses and woes wrapped up in the most favourable dispensations and in the greatest Prev 1. 32. Mal. 2. 2. Deut. 28. 15 16 17 18 19 20. Levit. 26. 14 to the 24. 2 Cor. 2. 14. Heb. 12. 1. outward mercies and blessings that Christ confers upon us If a man be under a Covenant of grace and doth not know it how can he rejoyce in the Lord how can he sing out the high praises of God how can he delight himself in the Almighty how can he triumph in Christ Jesus how can he chearfully run the race that is before him how can he bear up bravely and resolutely in his sufferings for the cause of Christ how can he besiege the throne of grace with boldness how can he be temptation proof how can he be dead to this world how can he long to be with Christ in that other world And if a man be under a Covenant of works and doth not know it how can he lament and bewail his sad condition how can he be earnest with God to bring him under the bond of the New Covenant how can he make out after Christ how can he chuse the things that please God how can he cease from doing evil and learn to do well how can he lay hold on eternal life how can he be saved from wrath to come c. If we are under a Covenant of grace and do not know it how can we manage our duties and services with that life love seriousness holiness spiritualness Psal 16. 4. Ames 8. 5. Mal 1. 13. Hâ—s 6. 4. cap. 4. 10. Psal 36. 3. and uprightness as becomes us c. If we are under a Covenant of works and do not know it how rare shall we be in religious duties how weary shall we be of religious duties and how ready shall we be to cast off religious duties By these few things I have been hinting at you may easily discern how greatly it concerns all sorts of persons to know what Covenant they are under whether they are under the first or second Covenant whether they are under a Covenant of works or a Covenant of grace Now having premised these seven things my way is clear to that I would be at which is this viz. That there are
but two famous Covenants that we must abide by in one of them all men and women in the world must of necessity be found either in the Covenant of grace or in the Covenant of works The Covenant of works is a witness of God's holiness and perfection the Covenant of grace is a witness of God's goodness and commisâ—ration the Covenant of works is a standing evidence of man's guiltiness the Covenant of grace is the standing evidence of God's righteousness the Covenant of works is the lasting monument of man's impotency and changeableness the Covenant of grace is the everlasting monument of God's omnipotency and immutability Now no man can be under both these Covenants at once if he be under a Covenant of works he is not under a Covenant of grace and if he be under a Covenant of grace he cannot be under a Covenant of works Such as are under a Covenant of works they have the breach of that Covenant to count for they being the Sâ—rpentine brood of a transgressing stock but such as are under a Covenant of grace shall never be tryed by the Law of works because Christ their surety hath fulfilled it for them Acts 13. 38 39. Rom. 8. 2 3 4. Gal. 4. 4 5 6. But let me open my self more fully thus That all unbelievers all Christless graceless persons are under a Covenant of works which they are never able safely to live under should they live and die under a Covenant of works they were surely lost and destroyed for ever for the Covenant of works condemns and curses the sinner Cursed is every one that continueth not in all Gal. 3. 10. things which are written in the book of the law to do them neither hath the sinner any way to escape that curse of the Law nor the wrath of God reveiled against all unrighteousness and ungodlyness but in the Covenant of grace Rom. 1. 18. this Covenant of works the Apostle calls The law of Rom. 3. 27. Gen. 2. 16 17. works This is the Covenant which God made with man in the state of innocency before the fall In this Covenant God promised to Adam for himself and his posterity life and happiness upon the condition of perfect personal and perpetual obedience and it is summed up by the Apostle Do this and live God having created man upright Gal. 3. 12. Eâ—clâ—â— 7. 29. Gen. 1. 26. 27. after his own image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person as the head of the Covenant and as he promised life to him and his posterity in case of obedience so he threatned death and a curse unto him and his posterity in case of disobedience In the day thou eatest Gen. 2. 1â— Gal. 3. 10. Not only the Covenant of Grace but the Covenant of works also is an et 〈…〉 Coâ—â—nant and therefore the curse of the Covenant remains upon meâ— unto Eternity There is an eternal obligation upon the creature he being bound to God by an eternal Law and the transgression of that â—aw carries with it an eternal guilt which eternal guilt brings sinners under an eternal curse thereof thou shalt surely die or dying thou shalt die God in this Covenant of works did deal with Adam and his posterity in a way of supremacy and righteousness and therefore there is mention made only of the threatnings In the day thou eatest thereof thou shalt die the death And it is further observable that in this Covenant that God made with Adam and his posterity he did promise unto them eternal life and happiness in heaven and not eternal life in this world only as some would have it for Hell was threatned in these words In the day thou eatest thereof thou shalt die the death and therefore heaven and happiness salvation and glory was promised on the contrary we must necessarily conclude that the promise was as ample large and full as the threatning was yet this must be remembred that when God did at first enter into Covenant with us and did promise us heaven and salvation it was upon condition of our personal perfect and perpetual obedience and therefore called a Covenant of works Do this and live was not only a Command but a Covenant with a promise of eternal happiness upon perfect and perpetual obedience All that are under a Covenant of works are under the curse of the Covevenant and they are all bound over unto eternal wrath But the Lord Christ has put an end to this Covenant and abolished it unto all that are in him being himself made under it and satisfying the precept and the curse of it and so he did cancel it As a hand-writing against us nailing Col. 2. 14. it unto his cross So that all they that are in Christ are freed from the Law as a Covenant but unto all other men it remains a Covenant still and they remain under the curse of it for ever and the wrath of God abides upon John 3. 36. them Though the Covenant of works as it is a Covenant for life ceaseth unto believers yet it stands in force against all unbelievers Now oh how sad is it for a man to be under a Covenant of works For First The Covenant of works in the nature of it requires perfect personal and perpetual obedience under pain of the curse and death according to that of the Apostle As many as are of the works of the Law are under the Gal. 3. 10. curse presupposing man's fall and consequently his inablility to keep it For it is written cursed is every one that Deut. 27. 26. continueth not in all things that are written in the book of the law to do them The Covenant of works therefore affords no mercy to the transgressors of it but inflicts death and curse for the least delinquency For whosoever James 2. 10. shall keep the whole Law and yet offend in one point he is guilty of all The whole Law is but one copulative He that breaketh one commandment habitually breaketh all A dispensatory conscience keeps not any commandment when the disposition of the heart is qualified to break every command then a man breaks every command in the account of God every one sin contains vertually all sin in it He that dares contemn the Law-giver in any one command he dares contemn the Law-giver in every command He that allows himself in any one known sin in any course way or trade of sin he sâ—â—s himselâ— under that curse which is threatned against the transgressors of the Law They that are under this Covenant of works must of necessity perish The case stands thus Adam did break this Covenant and so brought the curse of it both upon himself and all his seed to the end of the world in his sin all men sinned Now if
we consider all men as Rom. 5. 12. involved in the first transgression of the Covenant they must all needs perish without a Saviour this is the miserable condition that all mortals are in that are under a Covenant of works But Secondly Such as are under a Covenant of works their best and choicest duties are rejected and abhorred for the least miscarriages or blemishes that do attend them or cleave to them Observe the dreadful language of that Covenant of works Cursed is he that continueth not in all Gal. 3. 10. things that are written in the law of God to do them Hence it is that the best duties of all unregenerate persons are loathed and abhorred by God as you may clearly see by Isa 1. 11 12 13 14 15. Jer. 6. 20. Isa 66. 3. Amâ—s 5. â—1 Mic. 6. 6. Mal. 1. 10. comparing the Scriptures in the margent together the most glorious duties and the most splendid performances of those that are under a Covenant of works are loathsome to God for the least mistake that doth accompany them The Covenant of works deals with men according to the exactest terms of strict justice it doth not make nor allow any favourable or gracious interpretation as the Covenant of grace doth the very least failour exposes the soul to wrath to great wrath to everlasting wrath This Covenant is not a Covenant of mercy but of pure justice But Thirdly This Covenant admits of no Mediator There was no days-man betwixt God and man none to stand Hence this Covenant is called by some Paâ—tum ami◠〈◊〉 a Covenant of friendship between them neither was there any need of a Mediator for God and man were at no distance at no variance man was then righteous perfectly righteous now the proper work of a Mediator is to make peace and reconciliation between God and us At the first in the state of innocency there was peace and friendship between God and man there was no enmity in God's heart towards man nor no enmity in man's heart towards God But upon the fall a breach and separation was made between God and man so that man flies from God and hides from Gen. 3. 8 9 10. God and trembles at the voice of God Fallen man is now turned Rebel and is become a desperate enemy to God yea his heart is full of enmity against God The Rom. 8. 7. wisdom of the flesh is enmity against God not an enemy as the Vulgar Latine readeth it but enmity in the abstract The word signifies the act of a carnal mind comprehending thoughts desire discourse c. 〈◊〉 〈◊〉 on the words noting an excess of enmity As when we see a proud man we say there goes pride so here is enmity nothing can be said more for an enemy may be reconciled but enmity can never a vicious man may become vertuous but vice cannot There are natural Antipathies between some creatures as between the Lyon and the Cock the Elephant and the Boar the Camel and the Horse the Eagle and the Dragon c. But what are all these Antipathies to that antipathy and enmity that is in the hearts of all carnal men against God Now whilst men stand under a Covenant of works there is none to interpose by way of mediation but fallen man lies open to the wrath of God and to all the curses that are written in his book When breaches are made between God and man under the Covenant of grace there is a Mediator to interpose and to make up all such breaches but under the Covenant of works there is no Mediator to interpose between God and fallen man These three things I have hinted a little at on purpose to work my reader if under a Covenant of works to be restless till he be got from under that Covenant into the Covenant of grace where alone lies man's safety felicity happiness and comfort Now this consideration leads me by the hand to tell you Secondly That there is a Covenant of grace that all believers all sincere Christians all real Saints are under for under these two Covenants all mankind fall The Apostle calls this Covenant of grace The law of faith Rom. â— â—â— Now First this Covenant of grace is sometimes stiled an everlasting Covenant Isa 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David You need not question my security in respect of the great things that I have propounded and promised in my word for the encouragement of your faith and hope for I will give you my bond for all I have spoken which 2 Sam. 23. 5. shall be as surely made good to you as the mercies that I have performed to my servant David The word everlasting hath two acceptations it doth denote 1. Sometimes a long duration in which respect the old Covenant cloathed with figures and ceremonies is called everlasting because it was to endure and did endure a Psal 105. 9 10. Heb. 13. 2 c. long time 2. Sometimes it denotes a perpetual duration a duration which shall last for ever In this respect the Covenant of grace is everlasting it shall never cease never be broken nor never be altered Now the Covenant of grace is an everlasting Covenant in a twofold respect First â—x parte faedeâ—antis in respect of God who will never break Covenant with his people but is their God â—it 1. 2. Psal 90. 2. and will be their God for ever and ever Psal 48. 14. For this God is our God for ever and ever he will be our God even unto death I and after death too for this is not to be taken exclusively oh no! for he will never never Five times in scripture iâ— this preâ—ious o◠〈◊〉 renewed Joh. 1. 5. Deut. 31. 8. 1 King â— 57. Gen. 28. 15. That we may be 〈◊〉 a preâ—â—ing of it tiâ—l we haâ—e 〈◊〉 all the 〈◊〉 out of â—â— Isa 66. 11. leave them nor forsake them Heb. 13. 5. There are five Negatives in the Greek to assure God's people that he will never forsake them According to the Greek it may be rendred thus I will not not leave thee neither will I not not forsake thee Leave us God may to our thinking leave us but forsake us he will not So Psal 89. 34. My Covenant will I not break Heb. I will not prophane my Covenant nor alter the thing that is gone out of my mouth Heb. The issue of my lips I will not alter Though God's people should prophane his Statutes vers 31. yet God will not prophane his Covenant though his people often break with him yet he will never break with them though they may be inconstant yet God will be constant to his Covenant Isa 54. â—0 For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on
thee Though huge mountains should remove which is not probable or though heaven and earth should meet which is not likely yet his Covenant shall stand immoveable and his mercy and kindness to his people shall be immutable This new Covenant of grace is like the new heavens and new earth which will never wax old or vanish away Isa 66. 22. But Secondly The Covenant of grace is called an everlasting Covenant â—x parte confaederatorum in respect of the people of God who are brought into Covenant and shall continue in Covenant for ever and ever You have both these expressed in that excellent Scripture Jer. 32. 40. Mâ—â— 3. 6. Hâ—â— 2 19. Gen. 17. 7. I will make an everlasting Covenant with them Heb. I will cut out with them a Covenant of perpetuity that I will not turn away from them to do them good but Heb. and I will put my fear into their hearts that they shall not depart from me Seriously dwell upon the place it shews that God will never â—â—rcease to pur 〈…〉 and follow his Covenant-people with 〈◊〉 and blessings iâ—cessâ—â—â— the Covenant is everlasting on God's part and also on our part On God's part I will never turn away from them to do them good and on our part They shall never depart from me How so I will put my fear into their hearts that they shall not depart from me That they may continue constant with me and not constrain me by their Apostasie to break again with them I will so deeply rivâ—t a reverend dread of my self in their souls as shall cause them to cling and cleave and keep close to me forever In the Covenant of grace God undertakes for both parts For his own that he will be their God i. e. that all he is and all he has shall be employed for their external internal and eternal good And for ours that Jer. 32. 38. we shall be his people i. e. That we shall believe love Eâ—â—k 36. 26 27. fear repent obey serve him and walk with him as he requires and thus the Covenant of grace becomes an everlasting Covenant yea such a 〈◊〉 as hath the sure o◠〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 The Covenant of grace 〈◊〉 〈◊〉 〈◊〉 〈…〉 ment which God hath made with sinful man out of his mere mercy and grace wherein he undertakes both for himself and for fallen man and wherein he engages himself to make fallen man everlastingly happy In the Covenant of Grace there are two things considerable First the Covenant that God makes for himself to us which consists mainly of these branches 1. That he will be our ult 〈◊〉 9. 1â— 17 18. God that is as if he said you shall have as true an interest in all my attributes for your good as they are mine for my own glory My grace saith God shall be yours to pardon you and my power shall be yours to protect you and my wisdom shall be yours to direct you and my goodness shall be yours to releive you and my mercy shall be yours to supply you and my glory shall be yours to crown you This is a comprehensive promise for God to be our God it includes all Deus meus omnia said Luther 2. That he will give us his spirit 〈◊〉 44. ◠〈◊〉 31. 33. 〈◊〉 2. 28. 〈◊〉 14. 16 20. 〈◊〉 â— 23. 〈◊〉 2â— 4◠〈◊〉 15. â—6 cap. 16. 7. hence the spirit is called the holy spirit of promise The giving of the Holy Ghost is the great promise which Christ from the father hath made unto us It is the spirit that reveils the promises that appliâ—s the promises and that helps the soul to live upon the promises and to draw marrow and fatness out of the promises The great promise of the Old Testament was the promise of Christ Gen. 3. 16. and the great promise of the New Testament is the promise of the spirit as you may see by the Scriptures in the margent That in this last Age of the world there may be a more clear and full discovery of Christ of the great things of the Gospel of Antichrist and of the glorious conquests that are in the last days to be made upon him the giving of the spirit is promised as the most excellent gift 3. That he will take away the heart 〈◊〉 36. 26. Jâ—r â—2 40. 〈◊〉 36. 25. Jer. 33. 9 10. Jer. 32. 41. of stone and give a heart of flesh i. e. a soft and tender heart 4. That he will not â—uâ—n away his â—aâ—e from us 〈◊〉 doing of us good and that he will put his fear into our hearts 5. That he will cleâ—â—se us from all our â—ilthiness and fâ—om all our Idols 6. That he will râ—jâ—yce ouer us to do us good The second thing considerable in the Covenant of Grace is the Covenant which God doth make for us to himself which consists mainly in these things 1. That we shall Jer. 32. 38 40. Ezek. 36. 27. Job 17. 9. Prov. 4. 18. Psal 1. 3. â—â—â—sâ—a 14. 5 6 7. Zaâ—h 12. 18. Mal. 4. â— Jer. 24. 5. Râ—m 8. 28. Luk. 12. 3â— Rev. 2. 10. Psal 84. 11. John 10. 28. See the truth of this fully evidenced in 12 particularâ— in my box of precious â—vntâ—nâ—nt 〈◊〉 364 365 366 367 be his people 2. That we shall fear him for ever 3. That we shall walk in his Statutes keep his Judgments and do them 4. That we shall never depart from him 5. That wâ— shall persevere and hold out to the end 6. That we shall grow and â—lourish iâ— grâ—â—e 7. A true right to the creatures 8. That all providences changes and conditions shall work for our good 9. Vnion and communion with Christ 10. That â—â— sâ—all 〈◊〉 Kingdom a Crown and glory at last and whâ— would wâ— have more By these short hints 't is most evident that the Covenant of Grace is an entire Covenant an everlasting Covenant made by God both for himself and for us Oh sirs this is the glory 〈…〉 the Covenant of Grace That whatsoever God râ—quiâ—â—s of us that he stands engaged to give unto us whatever in the Covenant of Grace God requires on 〈◊〉 's put that he undertakes to perform for man That this Covenant of Grace is an everlâ—â—ing Covenant may be madâ— further clear from God's denomination who hath 〈◊〉 stiled it an everlasting Covenant In the Old Testament he frequently calls it in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith â—â—olam A Covenant of â—ternity In the New Testament he calls it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke Aioniâ—s The eternal Covenant or the everlasting Covenant And those whom God has taken into Covenant with himself they have frequently acknowledged it to be an everlasting Covenant as is evident up and down the Scripture The Covenant of works was not everlasting it was soon overthrown by Adam's sin but the Covenant of grace is Isâ— â—5 10. Dâ—â— 9. 24. everlasting The joy
that is wrapped up in the Covenant is an everlasting joy and the righteousness that is wrapped up in the Covenant is an everlasting righteousness and the life that is â—râ—pped up in the Covenant is an everlasting cap. life John 3. 16. and all the 〈◊〉 〈◊〉 glory and salvation that is wrapped up in the 〈◊〉 〈◊〉 â—verlâ—sting the Covenant relation that is 〈◊〉 God and his people is everlasting and the 〈◊〉 〈◊〉 〈◊〉 Covenant is everlasting viz. Jesus Christ yesterday and Heb. 13. 8. to day and the same for ever Though the Covenant in respect of our own personal entring into it is made with us now in time and hath a beginning yet for continuance it is everlasting and without end it shall remain for ever and ever But Secondly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of life Mal. 2. 5. My Covenant was with him of life and peace life is restored and life is promised and life is setled by the Covenant There is no safe life no comfortable life no easie Omnis vita â—st prâ—pâ—â—d â—eâ—ationâ—m Philosophers say that a fly is more excellent than the heaâ—ens because the fly has life which the heavens have not life no happy life no honourable life no glorious life for any sinner that is not under the bond of this Covenant All mankind had been eternally lost and God had lost all the glory of his mercy for ever had he not of his own free grace and mercy made a Covenant of life with poor sinners A man in the Covenant of Grace hath three degrees of life The first in this life when Christ lives in him The second when his body returns to the earth and his soul to God that gave it The third at the end of the world when body and soul reunited shall enjoy heaven Thirdly This Covenant of Grace under which the Saints or faithful people of Christ stand is sometimes 〈◊〉 a holy Covenant Daniel describing the wickedness of Antiochus Epiphanes saith His heart shall be against the Daâ— 11. 2â— 30. holy Covenant He shall have indignation against the holy Covenant And have intelligence with them that forsake the holy Covenant So the Psalmist For he remembred his â—sal â—â—5 42 43. Heb. 〈◊〉 of his â—â—liness that is 〈◊〉 sacred and 〈◊〉 Covenant that â—e had â—ade with Abraham and â—is posterity holy promise and Abraham his servant Proâ—ise herâ— being put for Covenant by a Synechdoche Luk. 1. 72. To perfâ—rm the mercy promised to our fathers and to remember his holy covenant The parties interested in this Covenant are holy here you have a holy God and a holy people in Covenant together Holiness is one of the principal things that is promised in the Covenant the Covenant commands holiness and encourages â—â— holiness and works souls up to a higher degree of holiness and sences and arms gracious souls against all external and internal unholiness See my Treâ—tise of holiness Psal â—0 5. Heb. 3. 1. 1 Thes 5. 27. 2 Pâ—t 1. 21. 1 Pet. 3. 5. 1 Câ—r 3. 17. â— Pet. 2. 9 c. The Author of this Covenant is holy the Mediator of this Covenant is holy the great blessings contained in this Covenant are holy blessings and the people taken into this Covenant are sometimes stiled holy brethren holy men holy women An holy Temple an holy Priestood an holy Nation an holy People as you may see by comparing the Scriptures in the margent together When ever God brings a poor soul under the bond of the Covenant he makes him holy and he makes him love holiness and prize holiness and delight in holiness and Jâ—b 8. Psal 20. press and follow hard after holiness A holy God will not take an unholy person by the hand as Joh speaks neither will he allow of such to take his Covenant into their mouths as the Psalmist speaks Fourthly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of peace Numb 25. 12. Behold I give unto him my covenant of peace Peace is the comprehension of all blessings and prosperity Mat. 2. 5. All sorts of peace viz. peace with God and peace with conscience and peace with the creatures flows from the Covenant of Grace There is 1. An external peace and that is with men 2. There is a supernatural peace and that is with God 3. There is an internal peace and that is with conscience 4. There is an eternal peace and that is in heaven Now all these sorts of peace flow in upon us through the Covenant of Grace The Hebrew word for peace comes from a root which denotes perfection the end of the upright man is perfection of happiness Hence the Rabbins say that the holy blessed God finds not any vessel that will contain enough of blessinâ—â— fâ—â— Israel but the vessel of peace Peace is a very comprehensive word it carries in the womb of it all outward blessings it was the common greeting of the Jews 〈◊〉 be unto you And thus David by his proxy salutes Nabâ—l Peace be to thee and thy house The Ancients were woâ—â— to paint Peace in the form of a woman with a hoâ—n of plenty in her hand The Covenant of Grace is that hand by which God gives out all sorts of peace unto us Isa 54. 10. Neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee The Covenant is here called the Covenant of peace because the Lord therein offers us all those things that may make us compleatly happy for under this word peace the Hebrew comprehend all happiness and felicity Ezek. 34. 25. And I will make with them a covenant of peace the Hebrew is I will cut with them a covenant of peace This expreâ—ion of cutting a Covenant is taken from the custom of the Jews in their making of Covenants The manner of this ceremony or solemnity Jeremy declares saying I will give Jeâ— 34. 18. the men that have transâ—ressed my Covenant which have not performed the words of the Covenant which they had struck before me when they cut the calf in twain and passed between the parts thereof Their manner was to kill Sacrifices to cut This Ceremony or Solemnity of coâ—enanting The Romans and other Nations used some Juâ—ge Tâ—e Heatâ—â—ns borrowed this custom 〈◊〉 the Jews But of this before these Sacrifices in twain to lay the two parts thus divided in the midst piece against piece exactly one over against another to answer each other Then the parties Covenanting passed betwixt the parts of the Sacrifices so slit in twain and laid answerably to one another The meaning of which ceremonies and solemnities is conceived to be this viz. as part answered to part so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant And as part was severed from part so the Covenanters implyed if not
expressed an imprecation or curse wishing the like dissection and destruction to the parties covenanting as most deserved if they should break the Covenant or deal falsely therein To this custom God alludes when he saith I will cut with them a covenant of peace And this he did by making Christ a sacrifice by shedding his blood and dividing his soul and body who is said to be given Isâ— 42 6. for a Covenant of the people that is to be the medâ—â—tor of the Covenant between God and his people So Ezek. 37. 26. Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them c. The word for peace is Shalom by which the Heb◠〈◊〉 derstand not only outward quietness but all kind of outward happiness Others by the Covenant of peace here do understand the Gospel wherein we see Christ hath pacified all things by the blood of his cross And Lavater Col. 1. 20. saith it 's called a Covenant of peace Quia Christi merito pax inter Deum nos constituta est Not only outward but inward peace between God and us is merited by our Lord Jesus Christ But Fifthly This Covenant of Grace under which the Saints stand is sometimes stiled a New Covenant Jer. Heb. 8. 8 13. Heb. 9. 15. 31. 31. Behold the days come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah Heb. 12. 24. And to Jesus the Mediatour of the new covenant c. Now the Covenant of grace is stiled a New Covenant in several respects First in opposition to the former Covenant that was old and being old vanished away Heb. 8. 13. It is called a New Covenant in opposition to the Covenant that was made with Adam in the state of innocency and in opposition to the Covenant that was made with the Jews in the time of the Old Testament 2. To shew the excellency of the Covenant of Grace new things are rare and excellent things In the blessed Scriptures excellent things are frequently called new As a New Testament a New Jerusalem New Heavens and New Earth A new name that is an excellent name A new Commandment that is an excellent commandment a new way that is an excellent way a new heart iâ— an excellent heart a new spirit is an excellent spirit and a new sâ—ng is an excellent song 3. In reâ—â—rd of the succession of it in â—he room of the former 4. 〈◊〉 of the 〈…〉 ation and enlargement of it iâ— being in the days of old confiâ—ed to the Jewish Nation and Sâ—â—te and some â—ew Prosâ—lytes that adjoyned themselves thereunto whereas now it iâ— propounded and extended without respect of persons or places unto all indifferently of all people and nations that shall embrace the saith â—â— Christ 5. Sometimes that is stiled new which is 〈◊〉 from what it was before 2 Cor. 5. 17. If any man be in Christ he is a new creature A new creature has a new light a new judgment a new will new a 〈…〉 tions new t 〈…〉 ghtâ— new 〈…〉 pany new choice new Lâ—â—d â—ew law new way new work 〈◊〉 A new creature is a chaâ—â—ed 〈◊〉 〈◊〉 â—â—t 1 〈◊〉 5. 23. that is he is not such a man as he was before a man must be either a new man or no man in Christ The substance of the soul is not changed but the qualities and operations of it are altered in regeneration our natures are changed not destroyed This word New in Scripture signifieth as much as another not that it is essentially new but new only in regard of qualities a new creature is a changed creature 2 Cor. 3. 17. But we all with open face behâ—lding as in a glass the glory of the Lord are changed into the sâ—me image from glory to glory that is from grace to grace In this respect also is the Covenant stiled new not only because it is divers from the Covenant of works but also because it is divers from it self in respect of the administration of it after that Christ was manifested in the flesh and died and rose again from the different administration it is called old and new This New Covenant hath not those seals of Circumcision and the Passover nor those manifold sacrifices ceremonies types and shadows c. to the observation whereof the Jews were strictly obliged but now all these things are taken away upon the coming of Christ and a service of God much more spiritual substituted in the room of them Upon which accounts the Covenant of Grace is called a New Covenant 6. It is stiled new because it is fresh and green and flourishing it is like unto Aaron's Rod which continued new fresh and flourishing All the choice blessings all the great blessings all the internal and all the eternal blessings of the New Covenant are as new fresh and flourishing as they were when God brought your souls first under the bond of the New Covenant But Seventhly Such things are sometimes â—â—iled new which are strange rare wonderful marvellâ—us and unusual the like not heard of before So Jer. 31. 22. The Lord hath created a new thing in the â—arth a woman shall compass a man As the nâ—t encloseth the 〈◊〉 not receiving ought from without but conceiving and breeding of her sâ—lf by the power of the Almighty from within That a virgin should conceive and bring forth a man-child this was indeed a new thing a strange thing a wonderful thing a thing that was never thought of never heard of never read of from the creation of the world to that very day So Isa 43. 19. Behold I will do The word new doth intimate some more excellent mercies than God had formerly conferred upon his people a new thing I will make a way in the wilderness and rivers in the desert This was a new work that is a wonderful and unusual work for God to make a plain or free way in the wilderness where the ways are wont to be uneven with hills and dales and obstructed with thickets and overgrown with brambles and briars is a strange and marvelous work indeed In this respect also the Covenant of grace is stiled new that is it is a wonderful Covenant O sirs what a wonder is this that the great God who was so transcendently dishonoured despised provoked incensed and injured by poor base sinners should yet so freely so readily so graciously condescend to vile forlorn sinners as to treat with them as to own them as to love them and as to enter into a Covenant of grace and mercy with them this may well be the wonder of Angels and the astonishment of men Eighthly and lastly it is called a New Covenant because it is never to be antiquated as the Apostle explains himself Heb. 8. 13. But Sixthly This Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Salt Lev.
Salt they were bound as by a Covenant to use in all sacrifices or it meaneth a sure and pure Covenant Some by the salt of the Covenant do mystically understand the Grace of the New Testament 2. 13. Neither shalt thou suffer the salt of the Covenant of thy God to be lacking from the meat-offering c. The salt of the Covenant signifies that Covenant that God hath made with us in Christ who seasoneth us and makes all our services savoury The meaning of the words say some is this The Salt shall put thee in mind of my Covenant whereby thou standest engaged to endeavour always for an untainted and uncorrupted life and conversation By this salting say others was signified the Covenant of grace in Christ which we by faith apprehend unto incorruption wherefore our unregenerate estate is likened to a child new born and not salted Ezek 16. 4. Others say it signifies the eternal and perpetual holiness of the Covenant between God and man And some there be that say that this salt of the Covenant signifies the grace of God whereby they are guided and sanctified that belong unto the Covenant of grace So Numb 18. 19. It is a covenant of salt for ever before the Lord unto thee and to thy seed with thee a Covenant of Salt is used for an inviolable incorruptible and perpetual Covenant Of old amity and friendship was symbolized by salt for its consolidating and conserving property saith Pierias This Covenant which the Lord made with the Priests is called a Covenant of Salt because as Salt keepeth from Corruption so that Covenant was perpetual authentical and inviolable as anciently the most solemn ceremony that was used in Covenants was to take and eat of the same salt and it was esteemed more sacred and firm than to eat at the same table and drink of the same cup. This Covenant in regard of its perpetuity is here called a Covenant of Salt that is a sure and stable a firm and incorruptible Covenant So 2 Chron. 13. 5. Ought you not to know that the Lord God of Israel gave the kingdom over Israel to David for ever even to him Zanchy's Exposition of the place is strange and far fetched and to his sons by a covenant of salt i. e. perpetual and inviolable solemn and sure by this Metaphor of salt a perpetuity is set forth for salt makes things last The Covenant therefore here intended is by this Metaphor declared to be a perpetual Covenant that was not to be abrogated or nulled In this respect these two phrases a Covenant of Salt and for ever are joyned together Some take this Metaphor of Salt to be used in relation to their manner of making their Covenant with a sacrifice on Numb 18. 19. but now opened Lev. 2. 13. which Salt was always sprinkled and thereby is implyed that it was a most solemn Covenant not to be violated But Seventhly The Covenant of Grace under which the Saints stand is sometimes stiled a sure Covenant a firm Covenant a Covenant that God will punctually and accurately perform In this regard the Covenant of grace is in the Old Testament stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah that is kept observed performed the word imports care diligence and solicitude lest any thing be let go let slip c. 2 Sam. 23. 5. Deut. 7. 9. 2 Chrâ—n 6. 14. Psal 19. 7. Psal 89. 28. Titus 1. 2. Psal 13â— 11. Isa 54. 10. See my Box of precious Ointment pag. 367 368 371 372 373. God is ever mindful of his Covenant and will have that singular care and that constant and due regard to it that not the least branch of it shall ever fail as you may clearly see by consulting the special Scriptures in the margin Hence it is called the mercy and the truth Mic. 7. 20. Thou wilt perform the truth to Jacob Heb. thou wilt give for all is of free gift and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant it was free mercy it was mere mercy it was only mercy which moved God to enter into Covenant with us And it is called truth because the great God who has made this Covenant will assuredly make good all that mercy and all that grace and all that favour that is wrapped up in it God having made himself a voluntary debtor to his people he will come off fairly with them and not be worse than his word Hence Christ is said to Rev. 10. 1. Isa 54. 9 10. Jâ—r 33. 20 25. The stability of God's Covenant is compared to the unvariable course of the day and the night and to the firmness unmoveableness of the mighty mountains Isa 54 9 10. have a Rain-bow upon his head to shew that he is faithful and constant in his Covenant God hath hitherto kept promise with nights and days that one shall succeed the other therefore much more will he keep promise with his people Hence also the Covenant is called the Oath Luk. 1. 73. The oath which he sware unto our father Abraham You never read of God's Oath in a Covenant of works In that first Covenant you read not of Mediator nor of an Oath but in the Covenant of Grace you read both of a Mediator and of an Oath the more effectually to confirm us as touching the immutability of his will and purpose for the accomplishment of all the good and the great things that are mentioned in the Covenant of Grace The Covenant of Grace is incomparably more firm sure immutable and irrevocable than all other Covenants in the world Therefore it is said God willing Heb. 6. 17 18. Who shall doubt when God doth swear who cannot possibly deny himself or forswear himself more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a valiant strong prevailing consolation such as swalloweth up all worldly griefs as Moses his serpent did the sorcerers serpents or as the fire doth the fuel God's word his promise his Covenant is sufficient to assure us of all the good that he has engaged to bestow upon us yet God considering of our infirmity hath bound his word with an oath His word cannot be made more true but yet it may be made more credible Now two things make a thing more credible 1. The quality of the person-speaking 2. The manner of the speech If God doth not simply speak but solemnly swear we have the highest cause imaginable to rest assured and abundantly satisfied in the word and oath of God An oath amongst men is the strongest surest most sacred and inviolable bond For men verily swear by the greater Heb. 6. 16. and an oath for confirmation is to them an end of all strife The end of an Oath among men is to
help the truth in necessity and to clear men's innocency O sirs God doth Exod. 22. 11. not only make his Covenant but swears his Covenant My covenant saith the Psalmist will I not break nor alter Psal 89. 34 35. the thing that is gone out of my lips once have I sworn by my holiness that I will not lie unto David This is as great and deep an Oath as God could take for his holiness is himself who is most holy and the foundation of all holiness See my Treatise of Holiness pag. 585. to pag. 595. God is essentially holy unmixedly holy universally holy transcendently holy originally holy independently holy constantly holy and exemplarily holy Now for so holy a God to swear once for all by his holiness that he will keep covenant that he will keep touch with his people how abundantly should it settle and satisfie them Ah my friends hath God said it and will he not do it Yea hath he sworn it and will he not bring it to pass Dare we trust an honest man upon his bare word much more upon his Oath and shall we not much more trust a holy wise and faithful God upon his word upon his Covenant when confirmed by an oath The Covenant of Grace is sure in it self it is a firm Covenant an unalterable Covenant an everlasting Covenant a ratified Covenant so that heaven and earth may sooner pass away than the least branch or word of his Mat. 5. 18. Covenant should pass away unfulfilled Let us but cast our eyes upon the several springs from whence the Covenant of Grace flows and then we cannot but strongly conclude that the Covenant of Grace is a sure Covenant Now if you cast your eye aright you shall see that the Covenant of Grace flows from these three springs First From the free grace and favour of God There was nothing in fallen man to invite God to enter into Covenant with him yea there was every thing in fallen man that might justly provoke God to abandon man to abhor man to revenge himself upon man It was mere grace that made the Covenant and it is mere grace that makes good the Covenant Now that which springs from mere grace must needs be inexceptionably sure The Love of God is unchangeable whom he loves he Joâ— 13. 3. Mal. 3. 6. James 1. 17. loves to the end whom God loves once he loves for ever he is not as man soon on and soon off again soon in and as soon out as Joab's dagger was Oh no! his love is like himself lasting yea everlasting I have loved thee with an everlasting love Jer. 31. 3. Though we 2 Tim. 2. 13. break off with him yet he abides faithful Now what can be more sure than that which springs from free love Rom. 4. 16. from everlasting love Hence the Covenant must be sure The former Covenant was not sure because it was of Works but this Covenant is sure because it is of Grace and rests not on any sufficiency in us but only on Grace Secondly The Covenant of Grace springs from the immutable counsel of God Heb. 6. 17. God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath Times are mutable and all sorts of men are mutable and the love and Isa 40. 6. Psal 146. 3 4. Jer. 33. 14. favour of the creature is mutable but the counsel of God from which the Covenant of Grace flows is immutable and therefore it must needs be sure The manifestation of the immutability of God's counsel is here brought in as one end of God's Oath God swears that it might evidently appear that what he had purposed counselled determined and promised to Abraham and his seed should assuredly be accomplished there should be there could be no alteration thereof His counsel was more firm than Dan. 6. 13. the Laws of the Medes and Persians which altereth not certainly God's counsel is inviolable My counsel shall stand Isa 46. 10. Psal 33. 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Prov. 19. 21. Nevertheless the counsel of the Lord that shall stand The immutability of God's counsel springs from the unchangeableness of his essence the perfection of his wisdom the infiniteness of his goodness the absoluteness of his sovereignty the omnipotency of his power God in his essence being unchangeable his counsel also must needs be so can darkness flow out of light or fulness out of emptiness or heaven out of hell No no more can changeable counsels flow from an immutable nature Now the Covenant of Grace flows from the immutable counsel of God which is most firm and inviolable and therefore it must needs be a sure Covenant But. Thirdly The Covenant of Grace springs from the purpose of God resolving and intending everlasting good unto us Now this purpose of God is sure so the Apostle 2 Tim. 2. 19. The foundation of God standeth sure Our graces are imperfect our comforts ebb and flow but God's foundation stands sure That foundation of God is his election which is compared to a foundation because it is that upon which all our good and happiness is built and because as a foundation it abides firm and sure The gracious purpose of God is the fountain-head of all our spiritual blessings It is the impulsive cause of our vocation justification glorification it is the highest link in the Golden chain of salvation what is the reason that God has entred into a Covenant with fallen man it is from his eternal purpose What is the reason that one man is brought under the bond of the Covenant and not another it is from the Eâ—ek 20. 37. eternal purpose of God In all the great concerns of the Covenant of Grace the purpose of God gives the casting voice The purpose of God is the sovereign cause of all that good that is in man and of all that external internal and eternal good that comes to man Not works past for men are chosen from everlasting not works present for Jacob was loved and chosen before he was born nor works fore seen for men were all corrupt in Adam All a believer's present happiness and all his future happiness springs from the eternal purpose of God as you may see by comparing the Scriptures in the margin together This Rom. 8. 28. cap. 9. 11. Eph. 1. 11. cap. 3. 11. 2 Tim. 1. 9. purpose of God speaks our stability and certainty of salvation by Christ God's eternal purpose never changes never alters Surely as I have thought so shall it come to pass and as I have purposed saith God so shall it stand God's purposes are immutable so is his Covenant God's purposes are sure very sure so is his Covenant The Covenant of Grace that flows from the eternal purpose of God is as sure as God is sure for God can neither deceive nor
câ—p 3. 10. Psal 1 â—7 5. Isa 4â— 28. Rev. 7. 12. of the blessed God that sparkles and shines in the well ordering of the Covenant of Grace Oh how comely and beautiful with what symmetry and proportion are all things in this Covenant ordered and prepared Oh what head can conceive or what tongue can express that infinite understanding that God has manifested in ordering the Covenant of Grace so as it may most and best suit to all the wants and straits and necessities and miseries and desires and longings of poor sinner's souls Here are â—it and full supplies for all our spiritual wants so excellently and orderly hath God composed and constituted the Covenant of Grace In the Covenant of Grace every poor sinner may find a suitable help a suitable remedy a suitable succour a suitable support a suitable supply The Covenant of Grace is so well ordered by the unsearchable wisdom of God that you may find in it remedies to cure all your spiritual diseases Jer. 33. 8. Eâ—â—â— 36. 25. â—sal 94. 19. and cordials to comfort you under all your soul-faintings and a spiritual Armory to arm you against all sorts of sins and all sorts of snares and all sorts of temptations and all sorts of oppositions and all sorts of enemies Eph. 6. 10. to the 18. whether inward or outward open or secret subtle or silly Dost thou oh distressed sinner want a loving God a compassionate God a reconciled God a sin-par doning God a tender hearted God here thou maist find Exod. 34. 5 6 7. him in the Covenant of Grace Dost thou oh sinner want a Christ to counsel thee by his wisdom and to Rev. 3. 17 18. cloath thee with his righteousness and to enrich thee with his grace and to enlighten thee with his eye-salve and to justifie thee from thy sins and to reconcile thee Aâ—â— 13. 39. 1 Thes 1. ult John 10. 28 29 30 31. to God and to secure thee from wrath to come and after all to bring thee to heaven here thou maist find him in a Covenant of Grace Dost thou oh sinner want the holy spirit to awaken thee and to convince thee of sin of righteousness and of judgment or to enlighten thee and teach thee and lead thee and guide Ezâ—k 36. 25 26 27. Luk. 11. 13. Eph. 1. 13. thee in the way everlasting or to cleanse thee or comfort thee or to seal thee up to the day of Redemption here thou maist find him in the Covenant of Grace Dost thou oh sinner want grace all grace great grace abundance of grace multiplyed grace here thou maist find it in the Covenant of Grace Dost thou oh sinner want peace or â—ase or rest or quiet in thy Conscience here thou maist find it in the Covenant of Grace Dost thou want oh sinner joy or comfort or content or satisfaction here thou maist have it in a Covenant of Grace Oh sinner sinner what ever thy bodily wants are or whatever thy soul wants are they may all be supplyed out of the Covenant of Grace God in his infinite wisdom and love has laid into the Covenant of Grace as into a common store all those good things and all those great things and all those suitable things that either sinners or saints can either beg or need Now the adequate suitableness of the Covenant of Grace to all a sinners wants straits necessities miseries and desires does sufficiently demonstrate the Covenant of Grace to be a well ordered Covenant Look as that is a well ordered Common-wealth where there are no wholsome Laws wanting to govern a â—pâ—ople and where there are no wholsome remedies wanting to relieve a people and where there are no defences wanting toâ— secure a people so that must needs be a well ordered Covenant where there is nothing wanting to govern poor souls or to secure poor souls or to save poor souls and such a Covenant is the Covenant of Grace I might easily lay down other arguments to evince the Covenant of Grace to be a well ordered Covenant As for the right placing of all persons and things in the Covenant of Grace and from the outward dispensation of it God reveiled it but gradually First he discovered it more darkly remotely and imperfectly as we see things a great way off but afterwards the Lord did more clearly fully immediately frequently and compleatly discover it as we discern things at hand God did not at once open all the riches and rarities of the Covenant to his people but in the opening of those treasures that were there laid up God had a respect to the non-age and full age of his people And from God's dispensing and giving out all the good and all the great things of the Covenant in their fittest time in a right and proper season when his people most need them and when they can live no longer without them but I must hasten to a closing up of this particular Thus you see in these Eight particulars how gloriously the Covenant of Grace under which the saints stand is set out in the blessed Scriptures Concerning the Covenant of Grace or the new Covenant that all sincere Christians are under and by which at last they shall be judged let me further say besides what I have already said All mankind had been eternally lost and God had lost all the glory of his mercy Asa â—1 1 2. Eâ—â— 1. 5 6 7. cap. 2. 5. 7. 8. 2 Sam. 7. 21. Rom. 9. 18 23. Jer. 3â— 38. 39 40 41. Ezâ—k 36. 25 26 27. Ezek. 16. 1. 10. Surely if a woman commit Adultery it is a mere act of favour if her husband accept of her again Jer. 3. 7. The Application is easie for ever had he not of his own free grace and mercy made a new Covenant with sinful man The fountain from whence this new Covenant flows is the grace of God Gen. 17. 22. I will make Hebrew I will my covenant This Covenant is called a Covenant of Grace because it flows from the mere grace and mercy of God There was nothing out of God nor nothing in God but his mere mercy and grace that moved him to enter into Covenant with poor sinners who were miserable who were loathsome and polluted in their blood and who had broken the Covenant of their God and were actually in arms against him This must needs be of mere favour and love for God to enter into Covenant with man when he lay wallowing in his blood and no eye pitied him no not his own As there was nothing in fallen man to draw God's favour or affection towards him so there was every thing in fallen man that might justly provoke God's wrath and indignation against him and therefore it must be a very high act of favour and grace for the great the glorious the holy the wise and the all-sufficient God to enter into Covenant with such a forlorn creature as fallen man was Nothing but free Grace was
the foundation of the Covenant of Grace with poor sinners Now let us seriously mind how this Covenant of Grace or this new Covenant runs both in the Old and in the New Testament Jer. 31. 31. Behold Though the Covenant of Redemption made to the fathers this which was given after seem divers yet they are all one and grounded on Jesus Christ save that this is called new because of the manifestations of Christ and the abundant graces of the Holy Ghost given to his Church under the Gospel 2 Cor. 3. 1 2 3. the days come saith the Lord that I will make a new covenant with the house of Israel and with the house of Judah vers 32. Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt which my covenant they brake although I was an husband unto them saith the Lord. vers 33. But this shall be the Covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people vers 34. And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord For I will forgive their iniquities and I will remember their sin no more Now let us see how Paul doth exegetically explain this New Covenant in that Heb. 8. 6. But now hath he obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established upon better promises vers 7. For if that first Covenant had been faultless then should no place have been sought for the second but finding fault with them he saith vers 8. Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah vers 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. Vers 10 But this is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people vers 11. And they shall not teach every man his neighbour and every man his brother saying know the Lord for all shall know me from the least to the greatest vers 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more vers 13. In that he saith a new covenant he hath made the first old Now Where then is the fire of purgatory and that Popish distinction of the fault and the punishment as for the fiction of Purgatory it deserves rather to be hissed at than by arguments refuted And to punish sin in Purgatory as Popish Doctors teach what is this but to call sin tomind and memory to view and sight to reckoning and account which is contrary to the Doctrine of the New Covenant that which decayeth and waxeth old is ready to vanish away This is the substance of the New Covenant and thus the Lord did fore-promise it by Jeremiah and afterwards expounded it by Paul some small difference there is in their words but the sence is one and the same Now this Covenant is stiled the New Covenant because it is to continue new and never to wax old or wear away so long as this world shall continue Neither doth the holy Scriptures any where reveal another Covenant which shall succeed this Covenant If any Covenant should succeed this it must be either a Covenant of works or a Covenant of Grace not a Covenant of works for that would bring us all under a curse and make our condition utterly desperate not a Covenant of Grace because more grace cannot be shewn in any other Covenant than in this here is all grace and all mercy here is Jesus Christ with all his righteousness mediatorship merits purchase This Covenant is so full so ample so large so perfect so compleat and is every way so accommodated to the condition of lost sinners that nothing can be altered nor added nor mended and therefore it must needs be the last Covenant that ever God will make with man So Heb. 10. vers 16. This is the Covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them vers 17. And their sins and iniquities will I remember no more Rom. 11. 26. There shall come out of Zion the deliverer and shall turn away ungodliness from Jacob. The person delivering is Christ described here by his office and by his original his office The deliverer the original word Ruomenos which Paul useth signifies delivering by a strong hand to rescue by force as David delivered the Lamb out of the Lyon's paw vers 27. For this is my covenant unto them when I shall take away their sin This Covenant concerning the pardon of believer's sins and their deliverance by Christ God will certainly make good to his people Now from the Covenant of Grace or the new Covenant Eccles 11. 9. cap. 12. 14. Maâ— 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. that God has made with sincere Christians a believer may form up this Eighth Plea to the Ten Scriptures cited in the margin that refer to the great day of account or to a man's particular account viz. Oh blessed God thou hast in the Covenant of Grace by which I must be tryed freely and fully engaged thy self That thou wilt pardon mine iniquities and remember my sins no more so runs the New Covenant Jer. 31. 34. I will forgive their iniquity and I will remember their sin no more So again Heb. 8. 12. I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more So Heb 10. 17. Their sins and iniquities will I remember no more Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Ezek. 18. 22. All his transgressions that be hath committed they shall not be mentioned unto him Jer. 50. 20. In thâ—se days saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them The New Covenaâ—t can neâ—er be broken 2 Câ—â—â—n 13. 5. Psal 89. 34. Is 1. 50.
7. 2 Sam. 22. 5. Heb. 7. 25. 1 Joh. 2. 1 2. Isa 54. 10. whom I reserve Now Oh holy God I cannot but observe that in the New Covenant thou hast made such necessary choice absolute and blessed provision for thy poor people that no sin can disanul the Covenant or make a final separation between thee and thy Covenant-people Breaches made in the first Covenant were irreparable but breaches made in the New Covenant are not so because this New Covenant is established in Christ Christ lies at the bottom of the Covenant the New Covenant is an everlasting Covenant and all the breaches that we make upon that Covenant are repaired and made up by the blood and intercession of dear Jesus Every jar doth not break the marriage Covenant between husband and wife no more doth every sin break the new Covenant that is between God and our souls Every breach of peace with God is not a breach of Covenant with God That free that rich that infinite that sovereign and that glorious grace of God that shines in that Covenant of Grace tells us that our eternal estates shall never be judged by a Covenant of works and that the want of an absolute perfection shall never damn a believing soul and that the obedience that God requires at our hands is not a legal but an Evangelical obedience So long as a Christian doth not renounce his Covenant with God so long as he doth not wilfully wickedly and habitually break the bond of the Covenant the main the substance of the Covenant is not yet broken though some articles of the Covenant may be violated As among men there be some trespasses against some particular clauses in Covenants which though they be violated yet the whole Covenant is not forfeited 't is so here between God and his people And oh blessed God I cannot but observe that in the Heb. 8. 12. Jer. 31. 34. He is a forgiving God Nehem. 9. 31. None like him for that Mic. 7. 18. He forgives naturally Exâ—d 2 2. abundantly Isa 55. 7. 3. constantly Psal 130. 4. Mal. 3. 6. New Covenant thou hast engaged thy self to pardon all my sins I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more Here are two things worthy of our notice 1. The reconciliation of God with his people I will be merciful to their unrighteousness he will be merciful or propitious appeased and pacified towards them which hath respect to the ransome and satisfaction of Christ 2. That God will pardon the sins of his people fully compleatly perfectly here are three words unrighteousness sins and iniquities to shew that he will forgive all sorts kinds and degrees of sins The three Original words here expressed are all in the plural number 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousnesses This word is by some appropriated to the wrongs and injuries that are done against men 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinnes is a general word and according to the notation of the Greek may imply a not following of that which is set before us for he sinneth that followeth not the rule that is set before him by God The third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquities according to the notation of the Greek signifieth in general transgressions of the Law This word is by some appropriated to sins against God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is frequently translated iniquity is a general word which signifieth a transgression of the Law and so it is translated 1 Joh. 3. 4. The word iniquity is of as large an extent as the word unrighteousness and implyeth an unequal dealing which is contrary to the rule or law of God And all this heap of words is to intimate to us that 't is neither the several sorts of sins nor degrees of sin nor aggravations of sin nor yet the multitude of sins that shall ever prejudice those souls that are in Covenant with God God hath mercy enough and pardons enough for all his Covenant-people's sins whether original or actual whether against the Law or against the Gospel whether against the light of nature or the rule of grace whether against mercies or judgments whether against great means of grace or small means of grace The Covenant Remedy against all sorts and degrees of sin doth infinitely transcend and surpass all our infirmities and enormities our weaknesses and wickednesses our follies and unworthinesses c. What is our unrighteousness to Christ's righteousness our debts to Christ's pardons our unholiness to Christ's holiness our â— Câ—r 1. 30. Phil. 1. 3 9 10. Mal. 4 2. emptiness to Christ's fulness our weakness to Christ's strength our poverty to Christ's riches our wounds to that healing that is under the wings of the Sun of Righteousness Parallel to this Heb. 8. 12. is that noble description Exod. 34. 6 7. that Moses gives of God in that book of Exâ—dus The Lord the Lord merciful and gracious forgiving iniquity transgression and sin Some by these three words do understand such sins as are committed against our neighbour against God or against our selves A merciful God a gracious God will pardon all sorts of sinners and all sorts and degrees of sin by what names or titles soever they be stiled or distinguished Some by iniquity do understand sins of infirmity and by transgression they understand sins of malice and by sin they understand sins of ignorance God is said to keep mercy and to forgive all sorts of sins as if his mercy were kept on purpose for pardoning all sorts of sinners and all sorts of sins The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnavon that is here translated iniquity signifies that which is unright unequal crooked or perverse it notes the vitiosity or crookedness of nature it notes crooked offences such as flow from malice hatred and are committed on purpose Secondly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pashang that is here translated transgression signifies to deal unfaithfully it notes such sins as are treacherously committed against God such sins as flow from pride and contempt of God Thirdly the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataah generally signifieth sin but is more especially here taken for sins of ignorance and infirmity Oh! what singular mercy what rich grace is here that God will not only pardon our light our small offences but our great and mighty sins c. And I cannot oh dear father but further observe that in the New Covenant thou hast frequently and deeply engaged thy self that thou wilt remember the sins of thy people no more Oh my God thou hast told me six several times in thy word that thou wilt remember my sins no more In the New Covenant thou hast engaged thy self not only to forgive but also to forget and that thou wilt cross thy debt book and never question or call me to an account for my sins that thou wilt pass an
so sealed up to him mercy and peace love and reconciliation with the kisses of his lips And the son said unto him Father I have sinned against heaven and in thy sight Sincerely confess and the mends is made acknowledge but the debt and he will cross the book And am no more worthy to be called thy son Infernus sum domine said that blessed Martyr Lord I am hell but Mr. 〈◊〉 at â—â— death 〈◊〉 and Men. 1374. thou art heaven I am soil and a sink of sin but thou art a gracious God c. But the father said to his servants bring forth the best robe and put it on him and put a ring on his hands and shooes on his feet And bring hither the Among the Romans the ring was an ensign of vertue honour especially nobility whereby they were distinguished from the common people fatted calf and kill it and let us eat and be merry Here you have 1. The best Robe 2. The precious ring 3. The comely shooes and 4. The fatted calf The returning Prodigal hath Garments and Ornaments and necessaries and comfortables Some understand by the Robe the Royalty which Adam lost and by the ring they understand the seal of God's holy spirit and by the shooes the preparation of the Gospel of peace and by the fatted Calf they understand Christ who was slain from the beginning Christ is that fatted Calf saith Mr. Tindal the Act. and Mon. Fol. 986. Martyr slain to make penitent sinners good chear withal and his righteousness is the goodly rayment to cover the naked deformities of their sins The great things intended in this Parable is to set forth the riches of grace and God's infinite goodness and the returning sinner's happiness When once the sinner returns in good earnest to God God will supply all his wants and bestow upon him more than ever he lost and set him in a safer and happier estate than that from which he did fall in Adam and will never hit him in the teeth with his former enormities nor never cast in his dish his old wickednesses You see plainly in this Parable that the father of the Prodigal does not so much as mention or object the former pleasures lusts or vanities wherein his Prodigal son had formerly lived all old scores are quit and the returning Prodigal embraced and welcomed as if he had never offended And now O Lord I must humbly take lieve to tell thee further that thou hast confirmed the New Covenant by thy word and by thy oath and by the seals that thou hast annexed to it and by the death of thy Son and therefore thou canst not but make good every tittle word branch and article of it Now this New Covenant is my Plea O holy God and by this Plea I shall stand hereupon God declares this Plea I accept as holy just and good I have nothing to say against thee enter thou into the joy of thy Lord. The Ninth Plea that a Believer may form up as to the Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. â—ap 13. 17. 1 Pet. 4. 5. ten Scriptures that are in the margin that refer to the great day of account or to a man's particular account may be drawn up from the consideration of that Evangelical obedience that God requires and that the believer yields to God There is a legal and there is an evangelical account now the Saints in the great day shall not be put to give up a legal account the account they shall be put to give up is an Evangelical account In the Covenant of works God required perfect obedience in our own persons but in the Covenant of Grace God will be content if there be but uprightness in us if there be but sincere desires to obey if there be faithful endeavours to obey if there be a hearty willingness to obey well saith God though I stood upon perfect obedience in the Covenant 2 Cor. 8. 12. of works yet now I will be satisfied with the will for the deed if there be but uprightness of heart though that be attended with many weaknesses and infirmities yet I will be satisfied and contented with that God under the Covenant of Grace will for Christ's sake accept of less than he requires in the Covenant of works He requires perfection of degrees but he will accept of perfection of parts he requires us to live without sin but he will accept of our sincere endeavours to do it though a believer in his own person cannot perform all that God commands yet Jesus Christ as his surety and in his stead hath fulfilled the Law for him So that Christ's perfect righteousness is a compleat cover for a believer's imperfect righteousness Hence the believer flys from the Covenant of works to the Covenant of Grace from Luk. 1. 5 6. Maâ— 28. 20. Act. 24. â—6 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data est ut gratia quâ—reretur gratia data est â—t lex implereâ—ur August his own unrighteousness to the righteousness of Christ If we consider the Law in a high and rigid notion so no believer can fulfil it but if we consider the Law in a soft and mild notion so every believer does fulfil it Act. 13. 22. I have found David the son of Jesse a man aften mine own heart which shall fulfil all my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All my wills to note the universality and sincerity of his obedience David had many slips and falls he often transgressed the Royal Law but being sincere in the main bent and frame of his heart and in the course of his life God looked upon his sincere obedience as perfect obedience A sincere Christian obedience is an entire obedience to all the commands of God though not in respect Psal 119. 6. Heb. When my eye is to ill thy commandments of practice which is impossible but in disposition and affection A sincere obedience is an universal obedience It is universal in respect of the subject the whole man it is universal in respect of the object the whole law and it is universal in respect of durance the whole life he who obeys sincerely obeys universally There is no man that serves God truly that doth not endeavour Numb 14. 24. to serve God fully sincerity turns upon the hinges of universality he who obeys sincerely endeavours to obey throughly A sincere Christian does not only love the Law and like the law and approve of the Law and delight in the Law and consent to the Law that it is holy just and good but he obeys it in part which though Rom. 7. 12 16 22. it be but in part yet he being sincere therein pressing towards the mark and desiring and endeavouring to arrive Phil. 3. 13 14. at what is perfect God accepts of such a soul and is as well pleased with
such a soul as if he had perfectly fulfilled the Law Where the heart is sincerely resolved to obey there it does obey an heart to obey is our obeying a heart to do is our doing a heart to believe is our believing a heart to repent is our repenting a heart to wait is our waiting a heart to suffer is our suffering a heart to pray is our praying a heart to hear is our hearing a heart to give feed cloath visit is our giving feeding cloathing visiting a heart to walk circumspectly is our walking circumspectly a heart to work righteousness is our working righteousness a heart to shew mercy is our shewing mercy a heart to sympathise with others is our sympathising with others He that sincerely desire and resolves to keep the commandments of God he does keep the commandments of God and he that truly desires and resolves to walk in the statutes of God he does walk in the statutes of God In God's account and God's acceptation every believer every sincere Christian is as wise holy humble heavenly spiritual watchful faithful fruitful useful thankful joyful c. as he desires to be as he resolves to be and as he endeavours to be and this is the glory of the New Covenant and the happiness that we gain by dear Jesus And my friends it is remarkable that our inchoate partial and very imperfect obedience is frequently set forth in the blessed Scriptures by our fulfilling Luk. 10. 25 26 27. of the Law Take a few places for a taste Rom. 2. 27. And shall not uncircumcision which is by nature if it fulfil the Law judg thee c. Rom. 13. 8. He that loveth another hath fulfilled the law Vers 10. Love is the fulfilling of the Law Not to love is to do ill and to break the Law but love is the fulfilling of it Non potest peccari per illam quae legis est perfectio we cannot do ill by that Amâ— in 〈◊〉 which is the perfection and the fulfilling of the Law Love is the summ of the law love is the perfection of the law and were love perfect in us it would make us perfect keepers of the Law Love works the Saints to keep the law in desires and endeavours with care and study to observe it in perfection of parts though not in perfection of degrees Gal. 5. 14. All the law is fulfilled in one word even in this thou shalt love thy neighbours as thy self Gal. 6. 2. Bear ye one anothers burdens and so fulfil the law of Christ Now in this sence that is under consideration the Saints in themselves even in this life do keep the Royal Law Now from what has been said a believer may form up this Plea Oh blessed God in Christ my head I have perfectly and compleatly kept thy Royal Law and in my own person I have Evangelically kept thy Royal Law in respect of my sincere dosires purposes resolutions and endeavours to keep it And this Evangelical keeping in Christ and in the New Covenant thou art pleased to accept of and art well satisfied with it I know that breaches made in the first Covenant were irreparable but breaches made in the Covenant of Grace are not so because this Covenant is established in Christ who is still a making up all breaches Now this is my Plea O holy God and by this Plea I shall stand Well saith God I cannot in honour or justice but accept of this Plea and therefore enter thou into the joy of thy Lord. The Tenth plea that a believer may form up as to the Ten Scriptures that are in the margin that refer to the great day of account or to a man's particular Eâ—cleâ— 11 9. cap. 12 14. Mat. 12. 14. cap 18. 23. Luk 16. 2. 〈◊〉 14 1â— 2 Cor 5. 10. Heb. 9. 27. cap. 13. 17. 1 â—et 4 5. account may be drawn up from the consideration of that compact covenant and agreement that was solemnly made between God and Christ touching the whole business of man's salvation or redemption We may present it to our understanding in this form God the Father saith to Christ the Mediatour I look upon Adam and his posterity as a degenerate seed a Generation of Vipers of Apostates and Back-sliders yea Traitors and Rebels liable to all temporal spiritual and eternal judgments yet I cannot find in my heart to damn them all Mine heart is turned within me my repentings are kindled together I Hos â—1 9 10. will not execute the fierceness of mine anger for I am God and not man And therefore I have determined to shew Rev. 7. 9 10. mercy upon many millions of them and save them from wrath to come and to bring them to glory but this I must do with a salvo to my Law Justice and Honour If therefore thou wilt undertake for them and become a Gal 3. 10 13. Joh. 17. 2 6 11. curse for their sakes and so make satisfaction to my justice for their sins I will give them unto thee to take care of them and to bring them up to my kingdom for the manifestation of the glory of my Grace Well saith Christ I am content I will do all thou requirest with all my heart and so the agreement is made between thee and me this may be gathered from the Scriptures in the margin Psal 2 7 8. 9. â—sal 40. 6 7 8. Christ the son speaks in both places In the first he publisheth the decree or ordinance of heaven touching himself and bringeth in the Father enstalling him into the Priesthood or office of Mediator for so the Apostle applieth that Text Heb. 5. 5. Thou art my son c. and also avoucheth this Covenant and agreement in the two main parts of it First The condition which he will have performed on Christ's part as Mediator or what Christ must do as Consider Christ in the capacity of a Mediator for so only he covenanted with the father for the salvation of mankind Mediator He must ask of God that is not only verbally by prayers and supplications beg mercy pardon righteousness and salvation for poor lost sinners but also really by fulfilling the righteousness of the Law both in doing and suffering and so by satisfaction and merit purchasing acceptation for them at his hands The Father engaged so and so to Christ and Christ reciprocally engaged so and so to the Father a considerable part of the terms and matter of which Covenant is set down Isa 53. 10. When thou shalt make his soul an offering for sin he shall see his seed c. The Father Covenants to do thus and thus for fallen man but first in order thereunto the Son must covenant to take man's nature therein to satisfie offended justice to repair and vindicate his father's honour c. Well he submits assents to these demands indents and covenants to make all good and this was the substance of the Covenant of Redemption But Secondly
Let us consider the promise which the father engageth to perform on his part the son must ask and the father will give He will give him the heathen for his Psal 2. 8. inheritance and the uttermost parts of the earth for his possession An allusion to great Princes when they would shew great affection to their Favourites they bid them ask what they will as Ahasuerus did and as Herod did that Esâ—â— 5. 3. Maâ— 6. 23. Isa 49 6. Mâ—t. 28. 18. â—al 2. 10 11. Psal 40. 6. 7 8. is he shall both be the Lord's salvation to the ends of the earth and have all power given him in heaven and earth so that all knees shall bow to him and every tongue shall confess him to be Lord. In the other Text before mentioned Psal 40. Christ declares his compliance to the agreement and his subscribing the Covenant on his part when he came into the world as the Apostle explains it Heb. 10. 5. c. Mine ears saith he hast thou digged or pierced Lo I come to do thy will as if he had said oh father thou dost engage me to be thy servant in this great work of saving sinners Loe I come to do the work I here covenant and agree to yield up my self to thy disposing and to serve thee for ever it seems to be an allusion to the master's boring through the servants ear Exod. 21. 6. Among the Jews only one ear was bored but in this Psal 40. 6. Here are ears in the plural number a token of that perfect and desirable subjection which Christ as Mediator was in to his father But for a more clear distinct and full opening of the Covenant of Redemption or that blessed compact between God the father and Jesus Christ which is a matter of grand importance to all our souls and considering that it is a point that I have never yet treated of in pulpit or press I shall therefore take the liberty at this time to open my self as clearly and as fully as I can And therefore thus If you ask me what this Covenant of Redemption Qu. is I answer in the general That a Covenant is a mutual Ans agreement between parties upon articles or propositions on both sides so that each party is tied and bound to perform his own conditions This description holds the general nature of a Covenant and is common to all Covenants publick and private divine or humane But Secondly and more particularly I answer The Covenant of Redemption is that federal transaction or mutual The Covenant of Redemption defined stipulation that was betwixt God and Christ from everlasting for the accomplishment of the work of our Redemption by the mediation of Jesus Christ to the eternal honour and unspeakable praise of the glorious grace of God Or if you please take it in another form of words thus It is a compact bargain and agreement between God the father and God the son designed Mediator concerning the conversion sanctification and salvation of the Elect through the death satisfaction and obedience of Jesus Christ which in due time was to be given to the father But for the making good the definition I have laid down I must take lieve to tell you That there are many choice Scriptures which give clear intimation of such a federal transaction between God the father and Jesus Christ in order to the recovery and everlasting happiness and salvation of his Elect. I shall instance in the most considerable of them The first is this Gen. 3. 15. And I will put enmity between The first Proof thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise its heel Here begins the book of the Lord's Wars God's battels The Scriptures are called the book of the Battels of the Lord. Numb 21. 〈◊〉 This is spoken of that holy enmity that is between Christ and the Devil and of Christ's destroying the Kingdom and power of Satan For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil Heb. 2 14. God by way of threatning told Satan that the seed of the deceived woman should overmatch him at last and should break in pieces his power and crafty plots he gives Satan lieve to do his worst and proclaims an open and an utter enmity between Christ and him From this Scripture some conclude that Christ covenanted from Eternity to take upon him the seed of the woman and the sinless infirmities of our true humane nature and under those infirmities to enter the lists with Satan and to continue obedient through all his afflictions temptations and trials to the death even to the death of the cross And Phil. 2. 8 9. that God the father had covenanted with Christ that in case Christ did continue obedient through all his sufferings temptations and trials that then his obedience to the death should be accounted as full satisfaction to divine justice for all those wrongs and injuries that were done to God by the sins of man Christ must die or else he could not have been the Mediator of the new Covenant through death Heb. 9. 15 16. But The Second Sripture is that Isa 42. 6. The Lord hath The second Prooâ— called thee in righteousness and with hold thine hand and will keep thee and give thee for a Covenant of the people fâ—r a light of the gentiles Thus God speaks of Christ In this Chapter we have a glorious Prophecy of Christ our Redeemer here are four things prophâ—cied of him 1. The Divine call whereby he was appointed to the work of our Redemption vers 1. Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the gentiles Jesus Christ would not yea he could not he durst not thrust himself upon this great work or engage in this great work 'till he had a clear call from heaven 2. Here you have the gracious carriage and deportment of Christ in the work to which he was called this is fully set down vers 2 3 4. He shall not cry nor lift up nor cause his voice to be heard in the street He shall come clothed with majesty and glory and yet full of meekness A bruised reed shall he not break and the smoaking flax shall he not quench he shall bring forth judgement unto truth In the words there is a Meiosis he will not break that is he will bind up the bruised reed he will comfort the bruised reed he will strengthen the bruised reed Christ will acknowledg and encourage the least degrees of grace he will turn a spark of grace into a flame a drop into a sea c. He shall not fail nor be discouraged These words shew his Kingly courage and magnanimity
utter any thing to the prejudice of them that put him to death but prayed for them that crucified Luk. 23. 34. Mat. 26. â—3 cap. 27. 12 14. him He was led as a lamb to the slaughter properly as an ewe-lamb or she lamb the ewe is mentioned as the quieter of that kind because the rams are sometimes more unruly and as a sheep that is dumb before the face of her shearers A lamb doth not bite nor push him that is going about to kill it but goeth as quietly to the shambles or the slaughter-house as if it were going to the fold wherein it is usually lodged or the field where it is wont to feed But Sixthly Observe with me That the original cause of this compact or Covenant between the father and the son by vertue of which God the father demands a price and Jesus Christ pays the price according to God's demands is only from the free grace and favour of God vers 10. It pleased the Lord to bruise him he hath put him to grief God the father looks upon Jesus Christ as sustaining our person and cause he looks upon all our sins as laid upon him and to be punished in him Sin could not be abolished the justice of God could not be satisfied the wrath of God could not be appeased the terrible curse could not be removed but by the death of Christ and therefore God the father took a pleasure to bruise him and to put him to grief according to the agreement between him and his son It must be readily granted that God did not incite or instigate the wicked Jews to those vile and cruel courses and carriages of their to Jesus Christ but yet that his sufferings were by God predetermined for the salvation of mankind is most evident by the Scriptures in the margin and accordingly it pleased Act. 2. 23. cap. 4. 28. the Lord to bruise him and to put him to grief The singular pleasure that God the father takes in the work of our Redemption is a wonderful demonstration of his love and affection to us Seventhly Observe with me That it is agreed between the father and the son that our sins shall be imputed unto him and that his righteousness should be imputed unto us and that all the redeemed shall believe in him and so be justified vrrs 11. He shall see of the travel of his soul and shall be satisfied by his knowledg or faith in him shall my righteous servant justifie many for he shall hear their iniquities Or as some render it He shall see the fruit of the travel of his soul and shall be satisfied That is Jesus Christ shall receive and enjoy that as the effect and issue of all the great pains that he hath taken and of all the grievous things that he hath suffered as shall give him full content and satisfaction when Christ hath accomplished the work of Redemption he shall receive a full reward for all his sufferings Christ takes a singular pleasure in the work of our Redemption and doth herein as it were refresh himself as with the fruits of his own labours God the father engages to Jesus Christ that he should not travel in vain but that he should survive to see with great joy a numerous issue of faithful souls begotten unto God you know when women after sore sharp hard labour are delivered they are so greatly refreshed delighted gladded and satisfied that they forget their former pains and sorrow for joy that a manchild is born into the world God the father undertakes Joh. 16. 21. that Jesus Christ should have such a holy seed such a blessed issue as the main fruit and effect of his passion as should joy him please him and as he should rest satisfied in Certainly there could be no such joy and satisfaction to Christ as for him to see poor souls reconciled justified and saved by his sufferings and satisfaction as 't is the highest joy of a faithful minister to see souls 1 Thes 2. 19 20. Gal. 4. 19. won over to Christ to see souls built up in Christ Christ did bear the guilt of his peoples sins and thereby he made full satisfaction and therefore he is said here to justifie many not all promiscuously but those only whose sins he undertook to discharge and for whom he laid down his life Christ's justifying of many is his discharging of many from the guilt of sin by making satisfaction to God for the same But Eighthly Observe with me That it is agreed between the Father and the Son that for those persons for whom Besides the Eleâ—t be iâ—terceeds for none Joh. 17. 9 10. Jesus Christ should lay down his life he should stand intercessour for them also that so they may be brought to the possession of all those noble favours and blessings that he has purchased with his dearest blood vers 12. He bare the sins of many and made intercession for the transgressors saying father forgive them for they know not what they Luk. 23. 24. do For those very transgressors by whom he suffered he does intercede for the article here is emphatical and seems to point unto that special act and those particular persons Not but that these words have relation also to Christ's intercession for all those sinners that belong to him and that have an interest in him which intercession continues still and shall do to the end of the world Heb. 7. 25. But The Sixth Scripture is that Isa 59. 20 21. And the The Sixth Proof redeemer shall come to Zion and unto them that turn from transgression in Jacob saith the Lord. As for me this is my covenant with them saith the Lord my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth noâ— out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from hence forth and for ever Out of this blessed Scripture you may observe these following things First the parties covenanting and agreeing and they are God the father and Jesus Christ God the father in those words saith the Lord and Jesus Christ in those words The redeemer shall come to Zion Secondly You have God the father first covenanting with Jesus Christ and then with his seed as is evident in the 21. vers Thirdly You have the persons described that shall be sharers in Redemption mercies and they are the Sionites the people of God the citizens of Zion but lest any should think that all Zion should be saved it is added by way of explication that only such of Zion 〈…〉 urn from transgression in Jacob shall have benefit by the Redeemer The true Citizens of Rom. 11. 26. Zion the right Jacobs the sincere Israelites in whom there is no guile are they and only they that turn from their sins None have interest in Christ none have redemption by Christ but converts but such as
almighty power and unsearchable wisdom and other divine excellencies of his be duly weighed we cannot but acknowledg that as his sacrifice is perfect in it self so it is sufficient to make us perfect also Christ's body was given up as a price and ransom and offered up as a sacrifice for our sins and that we might be sanctified and made holy Christ by the offering of his body once for all has purchased of his father grace and holiness for all his redeemed ones Christ agrees with his father that he will lay down an incomparable price for his chosen ones and then he further agrees with his father that all those shall be sanctified for whom he has laid down an invaluable price The will of God the father was that Jesus Christ should have a body and that that body of his should be offered up that his Elect might be sanctified and saved Now to this Christ readily answers Loe I come to do thy will From what hath been said from Psal 40. compared with Heb. 10. we may very safely and roundly conclude that it is most clear and evident that there was a Covenant compact or agreement between God the father and Jesus Christ concerning the Redemption of fallen man This I shall more abundantly clear up before I have said all I have to say about the Covenant of Redemption that is under our present consideration But The Ninth Scripture is that Psal 89. 28. My mercy The 9. Proof will I keep for him for evermore and my covenant shall stand fast with him with whom why with our dear Lord Jesus of whom David was a singular type There are many passages in this Psalm which do clearly evidence that it s to be interpreted of Christ yea there are many things in this Psalm that can never be clearly pertinently and appositely applied to any but Jesus Christ for a taste see vers 19. I have laid help upon one that is mighty mighty to pardon to reconcile to justifie to save to bring to glory suitable to that of the Apostle Heb. 7. 2 5. He is able to save unto the uttermost that is to all ends and purposes perfectly compleatly fully continually perpetually Christ is a thorow Saviour a mighty Saviour Isa 63. 1. Mighty to save there needs none to come after him to finish the work which he hath begun vers 19. I have exalted one chosen out of the people which is the very Ad plenum E 〈…〉 mus ad pâ—se â—um Stâ—pulensis title given to our Lord Jesus Isa 42 1. Behold my servant whom I uphold mine elect or chosen one in whom my soul delighteth vers 20. I have found David my servant Christ is very frequently called by that name as being most dearly beloved of God and most highly esteemed and valued by God and as being typified by him both as King and Prophet of his Church vers 10. With my holy Seâ— Jer. 3â— 9. Hos â— 5. Exâ—â— 34. 23. oyl have I anointed him suitable to that of Christ Luk. 4. 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor and therefore we need not doubt of the excellency authority certainty and sufficiency of the Gospel vers 27. I will make him my first born higher than the kings of the earth Christ is the first born of every creature and in all things hath the preheminence vers 29. His seed also will I make to endure for ever and his throne as the days of heaven This is Câ—los 1. 18. It cannot be understood of David's seed for Solomon's Throne was overthrown chiefly spoken of Christ and his Kingdom The aspectible heaven is corruptible but the Kingdom of heaven is eternal and such shall be Christ's seed throne and kingdom vers 36. his seed shall endure for ever and his throne as the sun before me Christ shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hands And his throne as the sun before me that is Isa 53. 10. perpetual and glorious as the Chaldee explaineth it shall shine as the sun Other Kingdoms and Thrones have their times and their turns their rise and their ruines but so hath not the Kingdom and Throne of Jesus Christ Christ's dominion is an everlasting dominion which shall Dan. 7. 13 14. not pass away and his Kingdom that which shall not be destroyed I might give further instances out of this Psalm but enough is as good as a feast Now saith God I have made a Covenant with him so then there is a Covenant that God the Father hath made with Christ the Mediatour which Covenant the father engages to the son shall stand fast there shall be no cancelling or disanulling of it God the father hath not only made a Covenant of Grace with the Saints in Christ of which before but he has also made a Covenant of Redemption as we call it for distinction sake with Jesus Christ himself My Covenant shall stand fast with him that is with Christ as we have fully and clearly demonstrated But The Tenth Scripture is that Zach. 9. 11. As for thee And thou also died with the blood of thy Covenant when I â—ave sent out thy prisoners out of the Cistern in which there are no waters Trem. also by the blood of thy Covenant or whose Covenant is by blood I have sent forth thy prisoners out of the pit wherein is no water Here God the father speaks to Christ with relation to some Covenant between them both and what Covenant can that be but the Covenant of Redemption All the temporal spiritual and eternal deliverances which we enjoy they swim to us through the blood of that Covenant that is passed between the father and the son by vertue of the same blood of the Covenant wherewith we are reconciled justified and saved were the Jews delivered from their Babilonish captivity The Babilonish Captivity thraldom and dispersion was that waterless pit that dirty dungeon that uncomfortable and forlorn condition out of which they were delivered by vertue of the blood of the Covenant that is by vertue of the blood of Christ figured by the blood Exod. 24. 8. â—saâ— 7â— 20. Heb. 13. 20. that was sprinkled upon the people and by vertue of the Covenant confirmed thereby Look as all the choice mercies the high favours the noble blessings that the Saints enjoy are purchased by the blood of Christ so they are made sure to the Saints by the same blood by the blood of thy Covenant I have sent forth thy prisoners Whatever desperate distresses and deadly dangers the people of God may fall into yet they are prisoners of hope and may look for deliverance by the blood of the Covenant By these ten Scriptures it is most cleare and evident that there was a Covenant a compact and agreement between God the father and our Lord Jesus Christ concerning
the work of our Redemption Christ's being called the surety of the better Covenant shews that there was Heb. 7. 22. a Covenant between God the father and him as there is between a creditour and a sutety Christ gave bonds as it were to God the father and payed down the debt upon the nail that breaches might be made up between God and us and we restored to divine favour for ever But for the further clearing up of the Covenant of Redemption I shall in the second place lay down these propositions And The first is this That the Covenant of Redemption The First Proposition differs from the Covenant of Grace 'T is true the Covenant of Redemption is a Covenant of Grace but 't is not properly that Covenant of Grace which the Scripture holds out in opposition to the Covenant of works which I shall thus evidence 1. The Covenant of Redemption differs from the Covenant of Grace in regard of the Federates in the Covenant of Redemption 't is God the father and Jesus Christ that mutually covenant but in the Covenant of Grace the confederates are God and believers 2. In the Covenant of Redemption God the father requires of Jesus Christ that he should suffer shâ—d his blood die and make himself an offering for our sins In the Covenant of Grace God requires of us that we should believe and embrace the Lord Jesus 3. In the Covenant of Redemption God the father has made many great precious and glorious promises to Jesus Christ As sit on my right hand till I make thine enemies thy footstool Heâ— 1. 13. Isa 53. 10. And he shall see his seed he shall prolong his days the pleasure of the Lord shall prosper in his hands And Ask of me and I will give thee the heathen for thine inheritance Psal 2. 8. and the uttermost parts of the earth for thy possession Heb. 1. 5. Psal 84. 11. Ezek. 36. 26 27. And I will be to him a father and he shall be to me a son But in the Covenant of Grace God promises to us Grace and glory holiness and happiness both the upper and the lower springs 4. The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers for what God promises to us he did Tit. 1. 2. before the foundation of the world promise to Jesus Christ and therefore if God the father should not make good his promises to his Saints he would not make good his promises to his dearest son which for any to imagine would be high Blasphemy God will be sure to keep touch with Jesus Christ and therefore we may rest fully assured that he will not fail to keep touch with us 5. The Covenant of Redemption is the very basis or bottom of the Covenant of Grace God made a Covenant with Christ the spiritual David that he might make a Covenant Psal 89. 3 4. Râ—â— 11. 26 27. with all his Elect in him he made this agreement with Christ as the head and on this is reared up the whole frame of precious promises comprised in the Covenant of Grace as a goodly building upon a sure foundation But The second Proposition is this God the father in order The Second Proposition to man's Redemption and Salvation stands stiffly and peremptorily upon compleat satisfaction without full satisfaction no remission no salvation Satisfaction God will have to the utmost though it cost Christ his life and blood Man is fallen from his primitive purity glory Rom. 8. 32. and excellency and by his fall he hath provoked divine justice transgressed God's righteous Law and cast a deep dishonour upon his name the case standing thus God is resolved to have ample satisfaction in the reparation of this honour in the manifestation of his truth and in the vindication of his holiness and justice All the attributes of God are alike dear to him and he stands as much upon the advance of his justice as he does upon the glory of his Grace and therefore he will not remit one sin yea not the least sin without entire satisfaction In this God the father is fixt that he will have an offering for Isa 53. 10. 1 â—â—m 2. 6. sin in an expiatory and propitiatory way a price and a ransom he will have paid down upon the nail or else the captive sinner shall-never be released pardoned saved Now lost man being wholly uncapable of giving such a satisfaction to Divine Justice Christ must give it or fallen man must perish for ever Sin and sorrow iniquity and misery always go hand in hand The wages of sin is Rom. 6. 23. Rom. 1. 32. death Every sinner is worthy of death They which commit such things are worthy of death If God be a just and righteous God then sin cannot absolutely escape unpunished for it is but a just and righteous thing with God to punish the sinner who is worthy of punishment It is a righteous thing with God saith the Apostle to recompence 2 Thes 1. 6. tribulation to them that trouble you And as God cannot but be just so he cannot but be true and if he cannot but be true then he cannot but make good his threatnings against sin and sinners The word is gone out of his mouth In the day that thou eatest thereof thou shalt surely Gen. 2. 17. die And the soul which sins shall die Look as there Eâ—â—k 18. 4. is not a promise of God but shall take place in time so there is not a threatning of God but shall take place in time The faithfulness of God and the honour of God is as much concerned in making good of terrible threatnings 2 Pet. 1. 4. as they are concerned in making good of precious promises God has given it under his own hand That he will by no means clear the guilty And that the soul that Exod. 34. 7. Ezek. 18. 20. Rom. 2. 6. sinneth shall surely die And that the wickedness of the wicked shall be upon him And that he will render to every man according to his deeds And will God abrogate his own laws or will he dare men to sport and play with his threatnings Will not every wise and prudent Prince look to the execution of their own Laws and shall not Isa 40. 28. Isal 147. 5. that God who is wonderful in wisdom and whose understanding is infinite see all his Laws put in execution against offenders surely yes Thus you see that God stands upon full satisfaction and will admit of no treaty of peace with fallen man without it Now sorry man is never able either by doing or suffering to compensate and make God amends for the wrong and injury that he has done to God by his sin and therefore one that is able by doing and suffering to give compleat satisfaction must undertake it or else we are lost cast and undone in both worlds Concerning that full and
Râ—m 5. 6 8. Gal. 2. 20. refer to the great day of account or to a man's particular day of account Oh blessed God! I have read over the Articles of the Covenant of Redemption that were agreed on between thy self and thy dearest Son and I find by those Articles that dear Jesus has died and satisfied thy Justice and pacified thy Wrath and bore the Curse and purchased my pardon and procured thy everlasting favour And I find by the same Articles that whatever Jesus Christ acted or suffered he did act or suffer as my Surety and in my stead and room Oh Lord when I look upon my manifold weaknesses and imperfections though under a Covenant of Grace yet I am many times not only grieved but also stumbled and staggered but when I look up to the Covenant of Redemption I am cheared raised and quieted for I am abundantly satisfied that both thy self and thy dear Son are infinitely ready able willing and faithful to perform whatever in that Covenant is comprized by these things men live Isa 38. 16 17. and in these is the life of my spirit men may fail and Friends may fail and Relations may fail and Trade may fail and natural strength may fail and my heart may fail but the Covenant of Redemption can never fail nor the Psal 73. 24 25. Federates who are mutually engaged in that Covenant can never fail and therefore I am safe and happy for ever what though my sins have been great and hâ—ynous yet they are not greater than Christ's satisfaction he did bear the Curse for great sins as well as small for sins against the Gospel as well as for sins against the Law for omissions as well as for commissions assuredly the Covenant of Redemption is a mighty thing and there are no mighty sins that can stand before that Covenant If we look upon Manasseh in those black and ugly colours that the 1 King 21. 1 to 16 Holy Ghost paints him out in we must needs conclude that he was a mighty sinner a monstrous sinner and yet his mighty sins his monstrous sins could not stand before the Covenant of Redemption the greatest sins are finite but the merit of Christ's Redemption is infinite All the Egyptians were drowned in the Red Sea there remained not so much as one of them there was not one of them Exod. 14. 28. Psal 106. 11. left alive to carry the news the high and the low the great and the small the rich and the poor the honourable and the base were all drowned The Red Sea of Christ's blood drowns all our sins whether they are great or small high or low c. though my sins be as scarlet Isa 1. 18. my Redeemer will make them as white as snow though they be as read as crimson they shall be as wool There is not one of my sins for which Jesus Christ hath not suffered Eph. 1. 7. Colos 1. 14. and satisfied nor there is not one of my sins for which Jesus Christ hath not purchased a pardon and for which he hath not made my peace though my sins are innumerable though they are more than the hairs of my head Psal 4â— 12. or the sands on the sea-shore yet they are not to be named in the day wherein the merits of Christ the satisfaction of Christ and the Covenant of Redemption is mentioned and pleaded Be my sins never so many yea though they might fill a Roll that might reach from East to West from North to South from earth â—â— heaven yet they could but bring me under the Curse now Christ my Surety that he might redeem me from the Curse hath Gal. 3. 13. taken upon him the whole Curse I know there is no summing up of my debts but Christ has paid them all woe had been to me for ever â—ad Christ left but onâ—â—â—nny upon the score for me to pay As I have multiplied my sins so he has multiplied his pardons Christ has cancelled Isa 55. 7. all bonds and therefore it is but justice in God to Colâ—s 2. 13 14 15 Joâ— 3â— 24. give me a full Acquittance and to throw down all bonds as cancelled saying Deliver him I have found a ransom Oh God though my sins are very many and very great yet if thou dost not pardon them the innocent blood of thy dearest Son will lie upon thee and cry out against thee for he therefore died that my sins might be pardoned so that now in honour and justice thou art obliged to pardon all my transgressions and remember mine iniquities no Isa 43. 25 Dan. 9. 24. more Now this is my Plea Oh holy God which I make to all those Scriptures that respect my last account and by this Plea I shall stand well saith God the Father I accept of this Plea I am pleased with this Plea thy Eâ—â—k 18. 22. sins shall not be mentioned Enter thou into the joy of thy Lord. I shall now make a little improvement of what has been said as to the Covenant of Redemption and so draw to a conclusion First This Covenant of Redemption as we have opened it looks sadly and sowrly upon those that make so great a noise about the Doctrine of Universal Redemption The Covenant of Redemption extends it self not to every Mat. 24. 16. Luk 12. 32. Rom. 9. 11 12. cap â—â— 5. 6. 7 â— Rom. 8. 39 40. man in the world but only to those that are given by God the Father to Jesus Christ 2. It looks sadly and sowrly upon those that make so great a noise about Gods chusing or electing of men upon the account of God's foreseeing their faith good works obedience holiness when our election is merely of grace and savour and flows only Dâ—â— 7. 6 7. 8. â—ap 33. 1â— Rom. 9 11. 〈◊〉 1. 9. Eph. 1. 4. Rom. 8. 29 30. ◠〈◊〉 â— 1â— 1 Pâ—â— 1. 2. from the good will of hâ—â— that dwelt in the bush and faith good works holiness sanctification are the fruits and effects of Election as the Scripture every where tells us and as has been made evident in my opening the gracious terms of the Covenant of Redemption but because I have in another place treated of thâ—se things more largely a touch here may suffice But Secondly How should this Covenant of Redemption spirit animate and encourage all the Redeemed of God to do any thing for Christ to suffer any thing for Christ to venture any thing for Christ to part with any thing Mark 8. 34. 35 38 Heb. 10. 34. cap. 11. for Christ to give up any thing to Christ who according to the Covenant of Redemption hath done and sufferred such great and grievous things that he might bring us to glory that are above all apprehensions and beyond Heb. 2. 1â— 1â— all expressions who can tell me what is fully wrapped up in that one expression viz. That he poured out his soul unto death Let
But what amazing love what matchless love is this for a man to engage his person and life for his friend when as skin for skin and all that a man hath will he give for his life and yet according to the Covenant of Redemption Jesus Christ has done all this and much more for us as is evident if you will but cast your eye back upon the Articles of the Covenant or consult the Scriptures in the Margin If a friend to free a Jâ—â— 2. 4. Joâ— 1â— 11 15 17 18 28 Râ—m 5. 6 〈◊〉 Eph. 1. 5 6 7 〈◊〉 〈◊〉 2. 13 14 15 Heb. 2. 13 1â— 15. captive or one condemned to death should put himself into the state and condition of him whom he freeth that would be an evidence of love beyond all comparison But now if the dignity of Christ's person and our unworthiness if the greatness of the debt and kind of payment and if the benefit which we reap thereby be duly weighed we shall find these evidences of love to come as much behind the love of Christ as the light of a candle cometh short of the light of the Sun Christ's Suretiship according to the Covenant of Redemption is and ought to be a prop of props to our faith It is as sure a ground of confidence that all is well and shall be for ever well between God and us as any the Scriptures does afford by vertue hereof we have a right to appeal to God's Justice for this Surety hath made ful satisfaction and to exact a debt which is fully satisfied is a point of injustice Christ knew very well what the Redemption of fallen man would cost him he knew that his life and blood must go for it he knew that he must lay by his Robes of Majesty and be cloathed with flesh he knew that he must encounter Sâ—lus Amoâ— nesâ—it difficultates men and Devils he knew that he must tread the Wine-press of his Father's wrath bear the Curse and make himself an offering for our sins for our sakes for our salvation yet for all this he is very ready and willing to bind himself by Covenant that he will redeem us whatever it cost him Oh what tongue can express what heart Eph. 3. 18 19. Look where thou wilt thou art surrounded with flames of his love and it were strange if thou shouldest not be set on fire if not sure thou must needs be a Diabolical Salamander sayâ— Cuâ—anus can conceive what soul can comprehend the heights depths bredths and lengths of this love Oh blessed Jesus what manner of love is this that thou shouldest wash away my scarlet sins in thine own blood that thou shouldest die that I may live that thou shouldest be cursed that I might be blessed that thou shouldest undergo the pains of hell that I might enjoy the joys of heaven that the face of God should be clouded from thee that his everlasting favour might rest upon me that thou shouldest be an everlasting Skreen betwixt the wrath of God and my immortal soul that thou shouldest do for me beyond all expression and suffer for me beyond all conception and gloriously provide for me beyond all expectation and all this according to the Covenant of Redemption what shall I say what can I say to all this but fall down before thy grace and spend my days in wondering at that matchless bottomless love that can never be fathomed by Angels or men Oh Lord Jesus saith one plusquam Bâ—rnard mea plusquam meas plusquam me I love thee more than all my goods and I love thee more than all my friends yea I love thee more than my very self 'T is good to write after this copy But The Eleventh and last Plea that a Believer may form up as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. â—â—at 12. 14. cap. 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Hâ—b 9. 27. cap. 13. 17. 1 Pet. 4. 5. refer to the great day of account or to a man's particular account may be drawn up from the consideration of the Book of Life out of which all the Saints shall be judged in the great day of our Lord Rev. 20. 11. And I saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them Vers 12. And I saw the dead small and great stand before God And the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Vers 13. And the sea gave up the dead which were in it And death and hell delivered up the dead which were in them And they were judged every man according to their works Vers 14. And death and hell were cast into the lake of fire this is the second death And whosoever was not found written in the book of life was cast into the lake of fire In the 11. verse John describes the Judge with his preparation in the 12. verse he describes the persons that should be judged and then he describes the process and sentence and lastly he describes the execution of the sentence viz. the casting of the reprobates into the Lake of fire and the placing and fixing of the Elect in the heavenly Jerusalem vers 13 14 15. In the five last verses cited you have a clear and full description of the last General Judgment as is evident by the native Context and Series of this Chapter For having Rev. 2â— 1 2 3. Jude vers 6. spoken of the Devil's last Judgment which by Jude is called The judgment of the great day It is consentaneous therefore to understand this of such a Judgment whereby he is judged And indeed the expressions are so full and the matter and circumstances so satisfying and convincing that they leave no place for fears doubts or disputes This Scripture that is under our present consideration runs parallel with that Dan. 12. 1 2 3. and several other places of Scripture where the day of Judgment is spoken of and let him that can shew me at what other Judgment all the dead are raised and judged and all Reprobates sent to hell and all the Elect brought to heaven and death and hell cast into the Lake all which are plainly expressed here He shall be an Apollo to me that can make these things that are hero spoken of to agree with any other Judgment than the last Judgment Let me give a little light into this Scripture before I improve it to that purpose for which I have cited it And I saw a great white throne and him that sat on it a lively description of the last Judgment A Great Throne Great because it is set up for the General Judgment of all for the universal judgment of the whole world Before