himself under engagements to make them good to men so it is a Covenant to or with them because they obtain personal interest therein so as to have a ground to claim many priviledges thereof thus often the Covenant was renewed with Abraham after his being in it As by the same Covenant or Promise the Lord obligeth himself to all acts of Communion and expressions of love and kindness suitable to or that can be expected in a conjugal relation so it is a Marriage Covenant with them the same instant they are enabled to consent by faith Heb. 8. 10. Joh. 1. 12. to receive and enjoy the blessings promised as a necessary fruit and effect of the Covenant It is promised therein that they shall be his people they shall resign up themselves to the Lord. He hath undertaken that one i. e. one by one shall say I am the Lords Isai 44. 3 5. A consent is promised by the Lords as well as any other matter So that our engaging our selves to God or Covenanting with him is not constitutive of the Covenant of grace but executive namely that which is produced in the execution of it and may often be repeated or renewed by distinct engagings God dealing with men as reasonable creatures that act out of judgement and their own choice urgeth duty as believing repenting c. by arguments from the advantage of coming up to it All that believe shall be saved and the danger of neglecting it such shall be damned as Mark 16 16. Rom. 10. 9. Rev. 3. 20. Such general propositions do not express the full tenure of the Covenant but only are means towards the execution of it for the invitations extend to all Nations Matth. 28. 19. Mark 16. 15. since the death of Christ not before Psal 147. 19 20. Whereas the Covenant is only with the Israel of God Heb. 8. 8. I shall add no more at present to this but that my design in all is the right stating evangelical duty and the asserting the doctrine of free grace which as it is the most Christ-exalting so it is the most sin-mortifying soul-humbling and abasing and self-emptying doctrine it is not the Law of works but of faith that excludeth boasting Coloss 1. 18 19. Rom. 6. 1 14. Tit. 2. 11 12. Rom. 3. 27. Reader the following Treatise hath been divers years prepared and not one leaf added to it since October 1672. which I mention for a special reason My desire is that all which I have said for clearing up of the mind and will of God in this great matter may be weighed in the ballance of the Sanctuary and received as it holdeth weight there And that thy sharing in the blessings of the everlasting Covenant may be promoted hereby shall be the prayer of him who is Thy Servant in the work of the Gospel S. P. Mon. 4. day 20. 1673. Christian Reader THE ensuing Discourse containeth a sober endeavour for the declaration and true stating of the nature and difference of the two Covenants of Works and of Grace A subject this is which by reason of the weight and use of it in the whole business of Religious Obedience hath been attempted by many and wherein by reason of the difficulty of it in conjunction with their own Prejudices not a few have miscarried Neither do I know of any who have yet handled it with that fulness and perspicuity as to shut up the way unto the diligence of others in the investigation and declaration of the Truth or to render Labour in the same kind either useless or superfluous The stores of heavenly wisdom grace and truth which are treasured up in the Divine Revelations concerning Gods Covenants are far from being fully exhausted or drawn forth by the labours of any in this kind although very many have already brought to light excellent and useful instructions in the mind of God and the duty of them who do believe But the thing it self is so excellent the mystery of it so great the declaration of it in the Scripture so extensive and diffused throughout the whole body of it from the first to the last as also in its concernment unto the whole course of our faith and obedience that there is a sufficient ground whereon to justifie a renewed search into the mind of God therein as revealed in his word There is no doubt but the greatest product of Divine Grace Goodness and condescension next unto the sending of the only Son of God to take our Nature on him with the direct effect and consequence thereof is this of his entring into Covenant with the Children of men nor hath any thing a greater tendency unto the advancement of his own glory God might have dealt with mankind in a way of soveraignty or meer dominion as he doth with the remainder of the creatures here below but then it must be acknowledged that in such a way of rule and procedure there would not have been that evident demonstration of the divine excellencies his goodness righteousness and faithfulness as ensues upon the supposition of his condescension to take mankind into covenant with himself And thence it is that he never did nor ever would treat with any of that race any otherwise or on any other terms Wherefore when the first Covenant was broken by the entrance of sin God had no other relation unto mankind but that of a supreme Ruler and Judge to reward them according to the penalty threatned and established in the Covenant But as for any advantage in a way of Love Peace and Goodness there was none remaining until he had made and established a New Covenant to that end and purpose And this fully discovers how great a concern there is of the glory of God in the Covenant which he made with us and proposeth unto us seeing he never declared or intimated any other way of gracious or acceptable intercourse in him and the effects of iâ— do issue in eternity Moreover this dispensation of God in making a Covenant with our first Parents was the greatest evidence of the preheminence of that nature where with in time we were endowed and only demonstration of our being capable to be brought unto eternal enjoyment of him For God herein admitting us into an intercourse with him by a declared Rule of his own Goodness and faithfulness manifested that we were capable of eternal rewards which he proposed unto us in himself And these things make the investigation of the true nature of the Covenant with God first made with Adam and the terms whereby it was made both necessary and profitable For although that Covenant is ceased by the entrance of sin as unto any spiritual or eternal advantage unto us yet is it as revealed still instructive in the wisdom and goodness of God as also in the excellency of that state and condition in which we were created with the honour that God put upon our Nature whence directions unto due apprehensions of God and
David thy servant When looking Death in the face it may be of comforting use 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting Covenant These were the last words of David vers 1. So that this unchangeable Covenant may make a dying man lift up his head with rejoycing His house was not duly ordered towards God and yet he could bear up with this against all his failings unworthiness undeservings Corol. 2. Hence there are transcended excellencies in the Covenant of grace far above what are found in the Covenant of Works For here the Father is promising unto the Son that he should be a Covenant of the people the excellency of this might be evinced from its properties it is a free gratious holy well regulated sure and an everlasting Covenant 2 Tim. 1. 9. Luk. 1. 72. 2 Sam. 23. 5. Isa 55. 3. These things being largely handled by others I do but touch upon them Also the vast difference between those Covenants of Works and of Grace clear this This Covenant of Works was made with the first Adam and with all his seed in him without a Mediator requiring perfect personal obedience by his natural concreated power with free-will to stand or fall implicity promising life upon keeping and threatising death and a forfeiture of all upon breaking of it Gen. 2. 17. It speaketh nothing of remission of sin upon the deepest sorrow and repentance if Adam could have wept day and night and even tears of blood yet that promised nothing not the least mercy or favour after its violation nothing but death to be expected from it which speaketh the misery of all who are in a natural condition and not come under a better Covenant But the Covenant of Grace is made with Jesus Christ the second Adam and with all his seed in him as their Mediator to make it conciliation and work out a righteousness for them so as now the promise is sure to all the Seed 1 Tim. 2. 5. Rom. 4. 16. The Father is Covenanting with Jesus Christ as a more glorious head than the first Adam promising to give him to be a Covenant of the people to stand on their side this must argue a pacification in that he who was God the person offended would be God-man a redeemer so as he and the people make but one party in this Covenant yea he wrought out that righteousness which is unto justification of life Rom. 5. 18 19. In handling the subject of the Covenant the clearest way is to compare the Covenant of Works with the first Adam and the Covenant of grace with Jesus Christ the second Adam together so the two Adams are paralleled Rom. 5. And also to compare the old Covenant at mount Sinai with the new Covenant as Jer. 31. v. 31 32. The jumbling of these together hath occasioned darkness in many matters these differences being rightly stated in a secondary way any of them might be compared with less danger of miscarrying Corol. 3. Hence it is rich grace and special favour to be in the number of the people that were Covenanted for between the Father and the Son seeing none are freed from the sentence of death and condemnation or saved but in the way of a Covenant of grace Ephes 2. 8. 2 Tim. 1. 9. The being under that is not a priviledge that betideth all it reacheth some and not others For there is no Covenant expressure that extendeth now to all man-kind without exception that Gen. 3. 15. implieth that some are the Seed of the Serpent as others are the Seed of the Woman all the world are not the Seed of Abraham or David nor the house of Israel and Judah with whom the new Covenant is made Jer. 31. 31. The Fathers act of donation was not of all without exception Joh. 17. 9. I pray not for the world but for them which thou hast given me The Antithesis or opposition doth strongly prove that some are of the world and these are not given unto Jesus Christ nor prayed for by him It would sound harsh to say either that he Covenanted with the Father to die for and redeem some that were never given him or that he would not intercede and pray for some that he did redeem and the giving act was absolute not upon the condition of our believing For Job 6. 37. All that the Father giveth me shall come to me All them that were given shall certainly believe and so shall be saved Mark 16. 16. and therefore some were never given to him Impetration and application are of equal latitude and extent Rom. 5. 10. From reconciliation which is by the death of his Son the Apostle argueth unto Salvation with a much more All those therefore that it was purchased for shall certainly have it applied to them and be reconciled in their own persons Yea in the great Charter the Covenant as between the Father and the Son an effectual application of sederal blessings is absolutely promised Isa 53. 10 11. He Shall see his Seed and he Shall see of the travail of his Soul and be satisfied and he Shall justifie many How many Shall s are here and on this account because he Shall bear their iniquities All then whose iniquities he did bear he shall convert and justifie He hath the highest assurance that he should enjoy the very Seed which he travelled for it was not a meer conditional satisfaction that he made upon his death all matters became absolute the very persons were appointed and an unalterable determination of the Father concerning their conversion which cannot reach unto all men without exception for then all should certainly be saved So Isa 42. 6 7. It is not only promised that he should be a Covenant of the people the Jews but also a light of the Gentiles which importeth a removing of spiritual blindness by affording special illuminations not only will he be redemption to the Gentiles but a light for the applying of it to all that he hath redeemed Yea he will bring them from the Prison from their spiritual thraldom and bondage to sin and Satan which denote effectual vocation Acts 13. vers 47 48. Acts 26. 18. So that an effectual application of Covenant grace unto conversion is absolutely promised to be vouchsafed unto all those that Jesus Christ did undertake for yet you see there that the accomplishment hereof is by waies and means of his appointment and the Lord doth not mock or delude men in the general invitations and calls of the Gospel any more than he mocked Pharoah when he by Moses commanded him to let Israel go and yet declared that he would barden his heart that he should not let the people go Exod. 4. 21. 23. The Lord by his Will of Precept commandeth all where-ever the Gospel cometh to believe and all which do believe shall certainly be Saved Mark 16. 16. and therefore he doth not mock The dispensation of the Gospel is the
still be come up to only under the Covenant of Works man was personally to perform it for himself but now Jesus Christ is admitted to work out this perfect righteousness of the Law for him Rom. 5. vers 18 19. By the obedience of one i. e. of Jesus Chist many are made righteous Hence he is said to be made of God to us wisdom and righteousness 1 Cor. 1. 30. and we are said to be the righteousness of God in him 2 Cor. 5. vers 21. It is not the righteousness of a meer man but of one who is also God that we must stand in Now the Sinai Covenant is a Platform of the legal righteousness which was indispensibly necessary unto Life there it is deciphered delineated and described more clearly than in any other federal expressurn The Sinai Covenant excelleth all other in discovering what that righteousness is upon which we enjoy Eternal Life The Promissory part of the Covenant of Grace is more fully revealed in other federal expressures as that with Abraham David and the New Covenant but the Mandator and Minatory part of it in order to Life the duty to be performed and the Curse to be indured is most fully set forth in that a◠Mount Sinai Adam was obliged to a righteousness in obedience to a Position Command of not eating of the Tree o◠Knowledge Gen. 2. vers 17. as well a◠to Moral Commands answerably in the Sinai Law there is a righteousness required of the same kind standing in obedience to many Positive and ceremonial Commands and this was fulfilled by Jesus Christ 〈◊〉 did take it as his Office to fulfill not only some but all righteousness Mat. 3. 15. And also the righteousness of the Moral Law Mat. 5. vers 17 18. he came not to destroy the Law but to fulfill it he yielded obedience to the Moral Commands yea and satisfied Heb. 9. 15. even for transgressions that were under the first Testament 2. The Sinai Covenant denounceth a dreadful Curse which can be undergone by none but Jesus Christ upon the least failing of perfect obedience and therefore expresseth the legal condition of the Covenant of Grace to be performed by Christ or is a Covenant of Works as to be fulfilled by him for that only threatneth a Curse upon the least imperfection in point of obedience Now the Sinai Law doth that Gal. 3. vers 10. For as many as are of the Works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to do them The Law then runneth upon such terms as if a man should perform never so many acts of obedience yet if he should not come up to all that is written in the Book of the Law it curseth him If he should come up to all yet if he did not continue therein it curseth him it exacteth perfect obedience upon pain of a Curse Nothing can more fully express the nature of a Covenant of Works than this that with Adam in innocency cannot be one if this be not so For there is no more in that then if thou Eatest thou shalt Die and there is as much here if thou dost not all thou shalt be Cursed and yet the Apostle is not speaking here of the very Covenant with Adam in innocency but of one in the matter of it resembling that made a long time after even at Mount Sinai For he saith it is written thus now it is in Moses Law long after Adam that this was written viz. Deut. 27. vers 26. He speaketh of it as belonging to the Sinai Law as expressing the renour of that and he doth not mention it only as the opinion of the false Prophets amongst the Galations but as the intention of the Divine Law it self it is written Cursed is every one that continueth not in all Yea further let it be observed the scope of the Apostle is to evidence the impossibility of attaining Justification by the Works of the Law for saith he as many as are of the Works of the Law are under the Curse and why Because it is impossible that any meer man should continue in all that is written in the Law the best of men will have some sinful infirmities and imperfections and the least transgression layeth under a Divine Curse according to that Law which must be undergone either by men themselves and that would sink and ruine them for ever or else by Jesus Christ and then the legal condition is performed by him for them 3. Jesus Christ by coming under and fulfilling the Sinai Covenant did work out Redemption for us and therefore that did hold forth not only an obedience to be performed by Israel but also such as was a legal condition of the Covenant of Grace to be performed by Jesus Christ For surely that whereby we are redeemed was not any work of Israel they did not redeem themselves or us but a work of Jesus Christ answering the demand of the Covenant of Grace which is for Redemption Now Gal. 4. vers 4 5. God sent his Son made of a Woman made under the Law to Redeem them that were under the Law He speaketh of that Law by which they were held in bondage before the Incarnation of Jesus Christ vers 3. which was that at mount Sinai vers 24. and a great design or end of his coming is said to be to Redeem them that were under the Law how this was accomplished or brought about is declared viz. by his being made under the Law and therefore thereby he performed the condition of Redemption Indeed I think one great end of God in bringing Israel under this Sinai Covenant was to make way for Christ his being born or made under the Law in order to the fulfilling of it for us I do not see how by any visible dispensation Jesus Christ could have been born actually under the Law if this Sinai Covenant had not been made For the Covenant of Works with the first Adam being violated it was at an end as to the promising part it promised nothing after once it was broken it remained in force only as to its threatning part it menaced Death to all the sinful seed of Adam but admitted no other into it who were without sin either to perform the righteousness of it or to answer the penalty it had nothing to do with an innocent person after broken for it was never renewed with man again as before therefore an admitting an innocent person as Jesus Christ was into it must be by some kind of repetition or renewing of it though with other intendments than at first viz. that the guilty persons should not fulfill it for themselves but that another a surety should fulfill it for them Some medium or means there must be whereby this innocent person Jesus Christ might be taken into it and come under the very same Law that was broken to fulfil the righteousness and
and washed us from our sins in his own blood it is upon his satisfying the Sinai Covenant by his sufferings unto death as it was the condition of life it s not continuing as an administration of the Covenant of grace will be cleared in the following particulars 4. The Lord is not rigorously exacting duty from Believers now upon the legal terms of the Sinai Covenant cursed is he that continueth not in all therefore the Sinai Covenant is not continuing for such Coaction would inevitably follow a being under the obligation of it in regard that is the very nature and tenor of it Gal. 3. vers 10. Deut. 27. vers 26. and all the Promises run upon those terms If these curses be not in force against them then it is ceased as a Covenant if they be in force then they are under the same rigorous exaction of duty still as Israel was of old for then the inforcement to it is the same For we must know that the Sinai Covenant was not made with Pagans Infidels or professedly unbelievers the great God would not ingage himself by Covenant unto such but it was made with the Children of Israel with those who were the people of God already by the Covenant with Abraham before they came at Mount Sinai hence the preface runneth thus Exod. 20. vers 2. I am the Lord thy God c. not he became their God then but was their God before therefore if it be continuing to any as a Covenant it must be to the people of God for it was made with none else and they must if any be under the terror of it Whereas it is evident that Christians are to yield obedience upon more evangelical accounts the Gospel urgeth upon them duties of holiness the avoiding apostasie and profaness by sweetness and love not by legal terror but by their freedom from it Heb. 12. vers 14 to the end As if he had said ye are not come to a legal Mount Sinai dispensation inforcing duty by terror thundrings and lightnings but to Mount Sion to a dispensation of Gospel Grace vers 25. See that ye refuse not him that speaketh c. now the terror is upon abusing grace So Rom. 7. vers 6. Their being delivered from the Law in its compelling and condemning power is made the means to raise up unto new and spiritual obedience Not so much from the wrath as the mercy of God Rom. 12. vers 1. from the constraints of love 2 Cor. 5. vers 14. from an eying the promises of God 2 Cor. 7 vers 1. Having these promises let us cleanse our selves from all pollution of flesh and spirit And here I may hint one considerable difference between the Covenant of Works and that Covenant at Mount Sinai the former extended to all mankind and was made with all in Adam their common head but the later was made only with some with Israel and Judah the people of God 5. If the Sinai Covenant were still continuing then the people of God within it might still be laying claim to the blessings of it by vertue of the same promises in the very form as they are found therein for if the form be altered then the claim is by another Covenant whereby such an alteration is made Whereas temporal mercies are promised in a new dialect more absoluely Jer. 32. vers 36. to the end and 31. vers 27 28 31 32. they are not afforded unto Christians now upon the same conditional terms that they were to Israel under the Sinai Covenant By way of Analogy those antient promises may intimate to Christians now that walking circumspectly is the way to be supplied with earthly blessings that are good for them but there is no such special Contract or distinct Covenant as that made at Mount Sinai whereby they may claim so large a portion of temporal injoyments as Israel could by that rather we find that those which were most obedient in the first times of the Gospel were put upon an expectation of little in temporals in comparison and were to look for a plenty of troubles losses perseoutions c. Mat. 6. vers 31 32 33. Mat. 10. vers 22. Act. 20. vers 23. 2 Tim. 3. vers 12. Act. 14. vers 22. Luke 9. vers 23. See Mr. Bisco in his book entituled the glorious Mystery of Gods Mercy who endeavoureth to prove that temporal blessings were made over and dispensed to the Jews under the Law in a peculiar manner and as never to any People or Nation but they 6. Various expressions holding forth our freedom from the Law do conclude that it is not continuing as a Covenant as Rom. 6. vers 14. For sin shall not have dominion over you for ye are not under the Law but under grace Those then that are under the Law in the sense here intended cannot be under grace and are under the dominion of sin and therefore the direction of the Law for duties of holiness is not denied here but they are not under the Law as a Sinai Covenant exacting full and perfect obedience upon pain of an eternal curse not under it as a condition of life unperformed for that were inconsistent with grace and would infer that sin is still exercising Lordship over them Rom. 7. vers 4. Ye are become dead to the Law by the body of Christ that ye might be married to another even to him who is raised from the dead c. He speaketh vers 1 2 3. of the Law as an imperious Husband which is by Covenant and thus they are dead to the Law not under the power of it by the body of Christ that is by his bearing the curse of the Law on his body and therefore they are dead to it as a Covenant for so he had it on his body Gal. 4. vers 21 24 30. The bond woman Hagar is expresly said to be the Covenant or Testament from Mount Sinai and she and her Son all that are of a legal birth must be cast out vers 30. that Covenant therefore from Mount Sinai was but temporary is cast out in Gospel times is not continuing In some respect that at Mount Sinai may be called as it is by learned Cameron a subservient Covenant viz. in respect of Israel as it discovered sin and provoked to seek after a Mediator Exod. 20. vers 19. in promising temporal mercies upon obedience representing spirituals and eternals but subserviency doth not fitly express its soederal nature as it promised life upon doing or perfect obedience threatning death and a dreadful curse upon falling short of it I do not call it the Covenant of Grace nor the Covenant of Works but to express the formality and essential nature of it I call it the Covenant of Grace as to its legal condition or a Covenant concerning the legal condition of the Covenant of Grace which is held forth under an administration of it for temporals unto Israel O let Christians yield utmost obedience to the royal
the first saving gift of God Christ and the Promises go together There are special marks of distinction whereby persons in Covenant are differenced from the World which agree to none that are out of Christ Heb. 9. 15. they are called ones that receive the Promise Abraham that famous Covenanter was not actually so till the time of his effectual calling from thence the four hundred and thirty years do commence which give the first date to the Covenant or Promise as made with him Gen. 12. Gal. 3. 17. not from the day of his Nativity much less from Eternity although then he was an Elect Vessel by becoming Christs men become Abrahams Seed and Heirs of Promise ver 9. 14 26 29. So the New Covenant runneth to the House of Israel and Judah Heb. 8 13. and none are the spiritual Israel for Life and Salvation till in him Rom. 2. 28 29. Till then they are so far from a Covenant state which is of Life Peace Mercy Salvation Mal. 25. Isa 54. 10. and 55. 3. Luk. 1. 71 72. Rom. 11. 26 27. That they are declared to be in an opposite state they are at enmity dead in trespasses and sins and children of wrath as well as others Ephes 2. 1 2 3 5 8 15 16. Col. 1 21. This may appear further by an enumeration of the principal blessings of the New Covenant it is promised there that he will write his Law in their hearts and be to them a God Heb. 8. 10. but till in Christ they are without God in the World Ephes 2. 12. The greatest difficulty is as to the great priviledge of Pardon or Remission of sin under which the whole of Justification is signified Heb. 8. 10 12. Rom. 11. 27. Some think that we are justified from Eternity others at the death of Christ but actual personal Justification of a sinner before God is at his union with Jesus Christ and the gift of Faith not before For 1. None are actually interested in the righteousness of Jesus Christ before union with him and the gift of Faith it is he that is made unto us righteousness 1 Cor. 1. 30. 2 Cor. 5. 21. if without Christ then without his righteousness Rom. 5. 18. By the righteousness of one upon all unto Justification of Life none therefore ever attain Justification without a righteousness For it consisteth in a Divine declaration of a persons being righteous and if he were not so it were a false Sentence which is incompatible to the true God Neither will a righteousness of his own working out though by the help of Grace serve for this end of Justification but of that one Jesus Christ hence ver 19. By the obedience of one many are made righteous As his suffering and death did make satisfaction for sin so his obedience is a righteousness meriting blessings even Eternal Life ver 21. and it is called the righteousness of Faith Phil. 3. 9. that being a means for our application of that righteousness which is given Rom. 3. 22 25 26. Not that Faith is the meritorious procuring cause of our Justification it hath not the same causality therein that Jesus Christ hath No more is required to the release of our obligation it self than what the Law by which we are obliged doth exact which is satisfaction as to Duty and Penalty the solution thereof was by Jesus Christ alone but more is required partly to make way for this viz. a compact or new Covenant concerning it without which all sufferings by another had been of no advantage to us partly as a means of application viz. Faith Rom. 10. 10. with the heart man believeth unto i. e. as a means unto righteousness and hence Justification is often said to be by Faith Rom. 3. 28. Rom. 5. 1. And the Question then was not how are men manifested and declared in their own Consciences to be justified but how are they justified before God and in his fight and that is not before but by Faith Gal. 3. 11. The scope of the Apostle Rom. 4. is to prove that we are justified by Faith and the righteousness thereof and not by works of the Law without cause of glorying ver 2. from the instances of Abraham and David ver 3. for what saith the Scripture Abraham believed God and it was counted unto him for righteousness and ver 6. David deseribeth the blessedness of the man unto whom God imputeth righteousness without Works And here note Pardon of sin is not the whole of Justification there is also necessary unto that end a righteousness if it were of our own working out then we were justified and saved by our own works which the Scripture generally denyeth this were to confound Justification and Sanctification as if Jesus Christ only satisfied for the sins and defects of a righteousness which we perform so as that is accepted unto Life whereas it is by a righteousness of Faith which is not of our own working out but wrought out for us by Jesus Christ The false Prophets themselves from among the Jews that urged these works of the Law upon the Romans and Galatians insisted much upon the ceremonials which plainly implieth an acknowledgement of sin and argueth that they did not expect Justification without pardon but carnally looked for pardon in the way of their own works and the Apostle in opposition to them excludeth out of Justification not only works wrought by their own natural power but even those which were by sanctifying Grace for the works of Abraham and David who were believers are here excluded Some think the righteousness of Jesus Christ or his active obedience in our stead needless unless as a part of his satisfaction for sin because say they the Law requireth not of us both suffering and obedience I Answer The Law as a Covenant of Works required suffering in satisfaction for sin and as it belongeth to the Covenant of Grace so it requireth perfect obedience to be fulfilled by Jesus Christ as the condition of the Justification and Life of sinners and new obedience which referreth to sanctification is to be performed by Christians as the fruit and effect of their spiritual Life Rather it was needless that Jesus Christ should fulfill righteousness or yield active obedience to the Law as part of a satisfaction for sin when by his passive obedience he underwent death which was the very same and all that the Law threatned against the sinner If man had never violated or broken the Covenant of Works or had never sinned then the Law would have required only righteousness of him for Life the tenour of it being Do and Live When man had sinned then the Law at a Covenant of Works required only suffering and threatned death Gen. 2. 17. but ceased in its promise of Life that immediately became null and void It is true the Law as a natural rule of righteousness required still perfect obedience that was due to God by right of Creation and his sinning could not
are parallel'd Rom. 5. 6. to the end The day that the first Adam sinned the Law passed a Sentence of Death upon all his Seed ver 12. virtually they all sinned and died there but not actually till they exist or have a being and as none are the Seed of the first Adam actually under his sin and condemnation till they be naturally born of him into the world of sinners so none are the Seed of Jesus Christ the second Adam actually under his righteousness to Justification of Life till they be spiritually born of him into the World of Saints ver 16 18 19. Joh. 1. 12. Gal. 3. 16. the one Seed Christ to whom the Promise is made is not exclusive of infant Seed as to Ordinances but of an adult Seed which fought Justification and Eternal Life by the Works of the Law thus the one seed is that of Faith ver 26. For ye are the Children of God by Faith in Jesus Christ Indeed Representatively we were not only justified but also sanctified and glorified at the Death Resurrection and Ascension of Jesus Christ Ephes 2. 5 6. He hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Not that we were the principal actors by him and he meerly our delegate For then we were Self Redeemers Self-Saviours it were more properly our act than his Jesus Christ so represented us as he was the principal actor and owner of all still the Redeeming act was his not ours Gal. 3. 13. Revel 5. 9. Gal. 4. 5. Rom 3. 24 25. the righteousness his Rom. 5. 18 19 21. It is his subjectively he is the Sâ—bject of it objectively ours we the Objects yea he so represented us as all was federally ours in him it was agreed that afterward we should have it all was for us in the Covenant but we are not actually his Seed one moment of time before Faith Rom. 5. 1. To say therefore that we are justified not in our persons but to our persons in Christ is to grant what is desired For men cannot be actually justified but in their own Persons and that cannot be till they actually exist and have personality and seeing after their Nativity their persons are unjustified they cannot at the same time be said to be justified Indeed the persons were determined Jesus Christ had full assurance that he should not die at uncertainties Isa 53. 11. But that doth not argue the immediateness of their Justification that is in the appointed season We must therefore carefully distinguish between Justification it self in the abstract consisting in remission of sins and righteousness prepared and our being justified as Mr. Norton saith Orthod Evang. p. 314. Or distinguish between Justification actually procured and it actually applyed the former is before Faith the latter not so As to the former see Rom. 5. 8 9 10. Our being reconciled was at the death of his Son not at the time of our Conversion Justification in this sense is the Object of Faith and may be before the act thus Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high so Heb. 2. 17. Remission of sin then purging and reconciliation it self were compleat at the death of Jesus Christ then prepared for us but not conferred upon us till union with Jesus Christ and Faith 4. All are in a state of condemnation till union with Jesus Christ by Faith and so have no actual Justification till then for these are opposite Rom. 8. 33 34. It is God that justifieth who is he that condemneth The same persons then cannot at the same time be both justified and condemned for he proveth immunity from condemnation by their being justified and they are persons in Christ Jesus that only have this immunity ver 1. None out of Christ actually injoy it and no union with him one moment of time before regeneration and Faith for if any man be in Christ be in a new Creature 2 Cor. 5. 17. All unbelievers are condemned already Joh. 3. 18. The wrath of God abideth on them ver 36. Are Children of wrath Ephes 2 3. Even Elect vessels before Faith are here said to be in that state under a Sentence of wrath and condemnation not only naturally de jure quoad meritum as to desent for so are all the sinful actings of Saints deserve wrath whereas here such wrath is intended as differenced their state in time past from what it was since they believed it was inconsistent with present Justification unto Life Though Jesus Christ alone made satisfaction to justice for their sin and was made a Curse for them so as not the least Atome of the Curse formally that is of vindictive wrath shall fall upon them in execution yet not only materially they are under it but the Laws Sentence of condemnation is against them and they are obnoxious to many tokens of wrath not only in their bodies in many sicknesses infirmities and painful diseases but in their Souls by ignorance darkness with many other sinful dispositions and inclinations and in their whole man by subjection and thraldom to Satan Col. 1. 13. Act. 26. 18. 2 Tim. 2. 26. and deprivation of fellowship and communion with God and liability to the terrour of such a state and all these not in the least to make satisfaction but for other ends as that Grace may be the more admired in Salvation out of such a miserable state Ephes 2. 11 12. to humble them c. If it be Objected That our obligation being transferred upon Jesus Christ and he having born our sin and Curse justice and equity requireth that the Elect should upon his death be ipso facto actually discharged their debt being paid it cannot afterward be charged upon principal or Surety It may be Answered More is to be considered in this case than a meer debt for here the person was firstly and principally under the obligation as Dr. O. observeth satisfaction by a Surety being accepted the father might put in what terms he pleased without any shew of injustice and so there is no necessity that the discharge be ipso facto upon his death Also a debt may be charged upon the principal debtor till he obtaineth an actual interest in the satisfaction of the Surety till then though no further satisfaction will ever be exacted from Jesus Christ or the Elect yet the Laws obligation unto wrath may lie against them for other ends as to quicken them to seek deliverance out of that deplorable condition they are in The want of an immediate freedom is not from the defectiveness of the satisfaction made by Jesus Christ but from a present incapacity in those who are to be the subjects of the freedom as a full ransom may be paid for Slaves yet by reason of the distance an after-day may be set for their release So the Elect whilst unborn are uncapable of
a cause or condition in the New Covenant There is Absoluteness 1. In the form of the New Covenant 2. In the actual admission into it 3. In the freedom of those under it from the curse of the Old and in their participation of the blessings of the New 1. Wherever the form of the New Testament is given forth it is in an Absolute way I will and ye shall Heb. 10. 16 17. Heb. 8. 8. to the end He insisteth upon it that now Jerem. 31. 31 32. was made good and this purposely to draw off the Hebrews from the Old Covenant which they did too much take up in and to put them upon looking unto the New Other Scriptures may discover what is our duty before and after being actually interested in the blessings of it but the nature of the Covenant is most fully expressed here in these Texts which speak of the great matters or promises contained in it of the Mediator and subjects of it The tenure thereof must be fetched from these places where the Covenant is purposely insisted upon rather than from others where only one promise is named and it not so much as mentioned And here it is not called a purpose or prophecie but a Covenant or rather Testament and is so absolutely held forth as God undertaketh all He promiseth as well that they shall be his people as that he will be their God He promiseth not only that he will remember their sins and iniquities no more but also that he will write hiâ— Laws in their hearts i. e. give a frame of faith and new obedience these are as absolutely promised here as any other matters and therefore believing and obeying cannot properly becauses or conditions but are fruits and effects of the Covenant by its being accomplished upon them Their duty iâ— necessarily implied yet as it standeth here in the Covenant the design of iâ— plainly is to express the work of God what he will do for them how he with furnish and capacitate them to discharge it towards him 2. The actual admission of all that Jesus Christ stood for into the New Covenant or the bringing them under it is absolutely determined he had an absolute assurance that his undertaking should take effect on all those that he designed therein Isai 53. 10 11. He shall see his seed all that he travelled for and therefore they must be effectually brought into Covenant with him There was no condition that his obedience had dependence upon or upon which it was to be accepted for such souls otherwise not He did not suffer at any such uncertainty but for those which were assuredly to become the heirs of promise Yea the making Covenant with us is challenged by the Lord as his work Isai 53. 3. 61. 8. I will make or cut an everlasting Covenant with you so Jer. 31. 31 32. Jer. 22. 40. Ezek. 16. 8. Heb. 8. 10. God hath undertaken to bring under the promise and make an application of it Attendance upon means is duty but it is not said that men do make the Covenant with God or bring themselves into it by an act of theirs but God maketh it with them they do but take hold of Gods Covenant Isai 56. 4 6. The will of God is not determined by any act of man When God will work who shall lett him what he undertaketh shall be absolutely accomplished hence as those under the Old Covenant who were to be redeemed are represented under the name of Israel so also are those under the New to whom all is to be applied the same are the subjects of both 3. Those that are actually in Covenant have an absolute freedom from the curse of the Old and a like Promise of the blessings of the New Jesus Christ hath not only suspended but redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Hence we are said not to be under the Law and to be dead to it Rom. 6. 14. 7. 4. Gal. 2. 19. Christians then have not only a conditional freedom from the curse of the Law in this life but such as is absolute and if they should believe themselves to be under it they should believe a lie Rom. 8. 1. Yet Divine threatnings are of great use not only to the unregenerate but even to believers to strike them into a filial fear so as to deter them from sin which hath such punishment annexed to it and this when they see themselves secured from it even as an ingenuous Child will be afraid upon hearing his father threaten another for a fault and will beware of committing it The non-elect are formally under the curse of the Law and vindictive Justice The Elect before conversion are not only materially under it but the Laws sentence of condemnation is against them Believers are so freed from it as their sicknesses death c. are but materially the same mentioned in the curse and turned into blessings to them Also all the Promises of the New Covenant are absolute to all that are under it Heb. 8. 6 c. No act of ours induceth an obligation upon God to vouchsafe salvation to us That great blessing of the Covenant Justification is by faith not said to be by it as a condition and the same may be said of other blessings thereof yet I deny not but figuratively that may be ascribed to faith which belongeth to Jesus Christ alone The absoluteness of the Covenant is not attended with any such consequence as that then man is at liberty but God is not for such as are yet out of Covenant or want a personal interest in the blessings of it even all men are under a Divine Law and an obligation to obedience else they could not be charged with sin as they are Rom. 3. 23. 5. 12. where there is no Law there is no transgression seeing sin is the transgression of the Law 1 Joh. 3. 4. So then the obligation unto duty doth not arise meerly from entring or coming into Covenant and that is so far from taking off the tie that it superaddeth strength to it but no man is at liberty whether he be in or out of Covenant As to the way of the Lords entring into Covenant with men it is thus He by his Spirit in the Gospel revealeth and giveth Jesus Christ for he is the first saving gift and all the Promises are vouchsafed in and with him Coloss 2. 6. 1 Joh. 5. 12. Rom. 8. 32. Eph. 3. 6. 2 Cor. 1. 30. 2 Pet. 1. 4. The same New Covenant or Testament hath various effects As the Spirit worketh effectually by the Promise of it upon the souls of men so it is a Covenant of life and grace to them it is by the New-Testament that the Lord saith to any souls live and that first grace is wrought in them Ezek. 16. 8. 36. 26. Heb. 8. 10. 2 Cor. 3. 6. As the Lord by giving and promulging the Promises obligeth or putteth
very notion or name of it Thus Isa 53. 10 11 12. There is a mutual agreement something to be undergone by Jesus Christ he is to make his soul an offering for sin something promised to him thereupon he shall see his Seed So Isa 42. 6. Here are the parties Covenanting the Father and the Son not men but I the Lord who cannot err in my appointments who am faithful and able even the almighty God I have called thee i. e. Jesus Christ and will give thee the speech is turned and directed to him thee who art my only beloved Son Here is the Fathers designation and sealing of him John 6. 27. to the mediatorial imployment promising him much upon his undertaking it and his acceptation of this office and voluntary submission to the Will of the Father in it so I come to do thy Will c. Heb. 5. 4 5. Psal 40. 7 8. John 10. 17 18. And these together amount to or make up a Covenant between them for what more can be necessary thereunto Here we have the matters or things promised viz. all that conduce to the compassing the great end of salvation Was man under alienation from God Behold it is promised I will give for a Covenant no way imaginable whereby this wide breach could be made up but by a Covenant and that of Works being broken man would not be trusted any more and therefore now Jesus Christ as a Surety undertaketh all necessary for the ending and making up the difference and the retaking and restoring his Seed into Divine favour again for ever so as he is even the Covenant of the people all the condition of life on their part to be performed is found in him Yea he hath undertaken the removal of all obstacles and impediments within that would hinder their attainment of Covenant mercy he is given for a light of the Gentiles he taketh away the inward blindness that is found with them No sinfulness or unworthiness may be a discouragement for behold all is in a way of free grace I will give thee Christ himself the fountain of all is freely given and the Father is upon the highest determination and resolution for bringing all to effect I will give thee So there are many promises made to Jesus Christ of assistances and all requisites to the mannagement of this great work I will hold thy hand i. e. will assist and be thy helper as Isa 41. 13. and many promises of success and of his being Victorious over all his enemies and having the Heathen for his inheritance c. Psal 2. 8 9. Zech. 9. 10. Psal 72. 8. Dan. 7. 14. upon his obedience all which plainly argue a Covenant between the Father and the Son It is implied also in the ascribing to him the working out of redemption for unto that is requisite an agreement between parties The Father promiseth that upon the payment of such a price by his Son such Souls should be ransomed and set free Jesus Christ consenteth yea payeth it and thus becometh a Redeemer this amounteth to a Covenant But in order to the further clearing of this matter I shall consider a Covenant in general and then its distribution into that of Works and that of grace the interest of Jesus Christ in the latter and also the date of it The Word Covenant in Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith is taken either properly for a mutual contract or agreement between two parties and is differenced from a Law which is without obligation on the Law-giver or Commander and from a single promise which is without stipulation from him to whom it is made Covenant may be thus taken when applied to the whole Covenant of grace between the Father and the Son for therein was stipulation Or Covenant is taken figuratively in Scripture either for a bare Divine promise as Gen. 9. 9 10. that was with every living Creature many of which were uncapable of contracting with God or of making any stipulation So Covenant is taken for a bare sign or seal of it Gen. 17. 10. Also for a part as the moral Law which was but a part of the old Covenant is called the Covenant Exod. 34. 28. Deut. 9. 9 11. 15. Thus Covenant and promise may be used promiscuously a part for the whole Rom. 4. 13. Gal. 3. 17 18 19. and thus figuratively Jesus Christ himself is called the Covenant Isa 42. 6. The Covenant of God on the behalf of man is two-fold and is thus distinguished The Covenant 1. Of works with the first Adam and his Seed 2. Of Grace 1. With Jesus Christ the Second Adam for all his from eternity 2. With his in and with him in time considered in its 1. Legal Condition typical manifestation and servile temporary administration at mount Sinai 2. Evangelical disposition as to matter and form viz. Spiritual promises free and lasting dispensation and all this considered in its 1. Prima y revelation and renewing with the Fathers as Abraham David c. before the incarnation of Jesus Christ Gal. 3. 14 16 17. under the old Testament when the Messiah was promised and priviledges in him 2. Ratification consummation or perfection after the incarnation of Christ under the new Covenant or Testament Heb. 8. and 9. wherein the Mediator is exhibited and priviledges coming and to be applied absolutely by him more clearly enumerated Or thus The Covenant of God on the behalf of men is two-fold and is thus distinguished The Covenant 1. Of Works with the first Adam and his Seed in him 2. Of Gracein its 1. Constitution with Jesus Christ the Second Adam and his Seed in him from Eternity consisting of Promises and agreements for their i. e. his Seeds recovery from a state of sin and death to a state of righteousness and life in and by him 2. Declaration and manifestation as with us in and with Christ in time and thus it is considered in its 1. More private dispensation whilst the Church was Domestical or in families as to its 1. Primary revelation and promulgation to Adam Gen. 3. 15. 2. After Secondary renewing execution and application to the Patriarchs as Abraham c. Gen. 12. 15. 17. 2. More Publick dispensation when the Church became Congregational as to its 1 Legal Condition and administration in the mount Sinai Covenant Exod. 19. 20. 2. Evangelical disposition viz. Absolute Promises and unchangable administration in the new Covenant Heb. 8. 8 9 10 11. The first part of this Division is Generis in Species viz. into Covenant of Works and of grace The Second part viz. the Division or distribution of the Covenant of grace is threefold 1. Accidentis in Subjecta viz. with Christ as principal and with us in him 2. Effecti in suas causas and that extrinsecal and intrinsecal viz. legal condition Evangelical disposition 3. Accidentis in accidentia viz. primary revelation ratification 1. There was a Law or Covenant of Works made with the first Adam and
his Seed before the fall in that state man was to seek eternal life in the way of his own obedience Then God was upon those termes with man Do and live for that Divine threatning of death Gen. 2. 17. In the day thou eatest thereof thou shalt surely dye doth strongly imply a promise of injoying life if he were obsequious else he might have said if I eat or eat not it is all one yet I am liable to death Doubtless as the threatned death was intended purposely to deter from eating so the hope of life was also a perswasive to this forbearance Yea the tree of life confirmeth this man was made an exile out of Paradise Gen. 3. 22. Lest he put forth his hand and take also of the tree of life and eat and live for ever such an act of banishment would have been needless for prevention if it had never been intended for such an end to establish man in life in case he had kept his standing Some Divine Law or Covenant therefore there must be this way Some may doubt whether this was a Covenant of Works because here is only a threatning of death upon eating the forbidden fruit Gen. 2. 17. upon disobedience to that one positive Law or Command and perfect obedience unto all moral Commands not so much as mentioned nor death threatned to the want of it I answer Man in his first Creation was under a Natural obligation to an universal compliance with the Will of God Eccles 7. 29. God hath made man upright this rectitude of nature imports an exact conformity to the Divine will it is opposed here to all those inventions evil devices new tricks vain and crooked Counsels which were the inlets to all iniquity He was created in the image of God Gen. 1. 27. which did not consist meerly in the faculties of the soul as understanding will c. but in gifts of illumination righteousness and holiness Coloss 3. 10. Eph. 4. 24. There was an inscription of the Divine Law upon Adams heart yea even the Gentiles by nature shew the work of the Law written in their hearts Rom. 2. 14 15. although this is exceedingly defaced and obliterated by the fall of man yet not wholly raced out or extinguished Now there being such original righteousness a Law of nature that obliged man as soon as created to all moral obedience it was needless for the Lord in entring into Covenant with him to make a repetition of that Law without which was antecedaneously written in lively Characters with a deep impression as a Law within All therefore that was necessary unto the making or forming of it into a Covenant of Works was the Addition of some positive Law or Command as a test or tryal of obedience to the whole and this we find in that Supervenient Command of not eating of the tree of knowledge Gen. 2. 17. under the highest penalty of death it self in case of disobedience This is the more evident because this positive percept was of such a nature and so intwisted with the other as Adam could not fall by transgressing of it in eating of the forbidden fruit without a violation or breaking of all the moral Commandments and involving himself in all sin and iniquity thereby Christ himself is giving the sum of the Law in these two of due love to God and the neighbour Mat. 22. 37 38 39. Now the tryal of love is by keeping his Commandments John 14. 21 24. and by eating that fruit Adam transgressed his Command Gen. 2. 17. and gave an evident proof of his want of love to God and to his neighbour also thereby murthering not only himself but all his posterity with him Yea though it seemed a small and indifferent thing in it self yet there was the summ of all sin in that first transgression which the Apostle compriseth in three things 1 John 2. 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life And Gen. 3. 6. The woman saw the tree was good for food in this pleasing of a carnal appetite was the lust of the flesh and pleasant to the eyes here is the seeking to satisfie undue desires the lust of the eyes and to be desired to make one wise or as the Serpent suggested verse 5. to be as Gods that is ambition or pride of life It might be manifested how all or most of the Commandments were broken by this act here was infidelity not believing the Word of God and seeking to Deifie himself against the first Commandment Adam's preferring the voice of his wife yea of the Serpent before the Word of God against the Second a conferring with Gods enemy about his word a part of his name without due zeal for his glory against the Third a not resting from his own work against the Fourth Eve out of her place in eating without her Husbands advice and consent against the Fifth a running under a Divine threatning of death to many thousands yea millions of men against the Sixth a giving way to an inordinate sensual appetite in eating the forbiddem fruit against the Seventh a taking what was not his own being reserved by God against the Eighth a receiving a false accusation against God Gen. 3. 5. against the Ninth Uncontentedness with the state and Condition God had placed him in aspiring to be higher than he saw it meer against the tenth Commandment And thus there was a Universal disobedience in Adams eating the forbidden fruit there is the seed of all sin in Original sin and therefore such an exact obedience to the moral or natural as well as to the positive Law was required there as rendred it a Law or Covenant of Works But man cannot now obtain happiness and Salvation by his own doing according to that for it is said to be Ephes 2. 9. Not of Works lest any man should boast So that Jesus Christ is not given for the renewing that old Covenant of Works with us again as the way to eternal life though the matter of it is drawn into the Covenant of grace to be performed by him for us as may be further manifested afterward 2. There is a Covenant of Grace provided for the recovery of some by Jesus Christ from a state of sin and death unto a state of righteousness and eternal life All that conduceth to Salvation is of grace Ephes 2. 8. By grace ye are saved Rom. 11. 6. If by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work The way of Salvation is here ascribed unto grace the holy Spirit giveth us both the terms of the distinction by making grace and works such opposite terms as one excludeth the other that therefore made with the first Adam was a Covenant of Works that for restoration by Jesus Christ is a Covenant of Grace see vers 26. 27 28.
with Jesus Christ which was for the reconciling the World unto the Father 2 Cor. 5. 18 19. Coloss 1. 20 21. It is true Christ only is our surety and Redeemer not we in our own persons yea he is our head our Lord and King and on that account of his standing in those different capacities he hath some peculiar precepts and promises appropriated to him which are not afforded to us in the same manner or degree yet this hindreth not the Oneness of the Covenant with him and us as it is promised unto Abraham that in him all the Families of the Earth should be blessed that he should be a Father of many Nations Gen. 12. 3. and 17. 4. Which promises are of a higher nature than are made to us for every Believer is not the Father of many Nations yet we are within the same Covenant that was made with Abraham Rom. 4. 11 12 13. Gal. 3. As in Covenants between Princes some Articles may be concerning prerogatives or royalties that are peculiar to them in their publick capacities which the people share not in but in them as striking sayl c. other grants may concern the people in their private capacities as Merchants Mariners c. yet Prince and people within the same contract So doubtless there may be diverse grants to Jesus Christ in his publick capacity in the office of a Mediator other promises made to his Seed yet King and Subjects head and members are within one and the same Covenant as the principal debtor and the surety within the same obligation Gal. 4. 4 5. Indeed the same Covenant of grace may be distinguished as it is made with Jesus Christ and as with us yet not to intimate two distinct and compleat Covenants but two Subjects of the same Covenant As with Jesus Christ it had its constitution from eternity before we had a being as with us it hath its application in time after we exist I had rather therefore distinguish one and the same Covenant of grace into these two parts 1. For redemption and reconciliation this as with Jesus Christ for us Gal. 3. 13. Tit. 1. 2. 2 For Application this as with us in him Heb. 8. 10. From eternity Jesus Christ was a Mediator undertaking the Covenant but in time is executing and interceding for our participation of it 2. The Covenant of grace was made with Jesus Christ as a publick person a second Adam and therefore with all his Seed in him the Covenant of Works being violated Jesus Christ was appointed as the means for restoration and recovery He was our David King of Saints Isa 53. 3. Luke 1. 32. and so represented many Subjects he was a common parent having a great Spiritual Seed Isa 53. 10. The first Adam was a figure of him that was to come Rom. 5. 14. i. e. of Jesus Christ and wherein it is specified as the first standing for his Seed derived unto them sin and misery death and condemnation So the second standing for and representing his Seed deriveth unto them righteousness justification and eternal life vers 15. to the end 1 Cor. 15. 45 47. Thus they are compared together and Jesus Christ the Second preferred before the first If the first Adam had never fallen it is not imaginable that he should have injoyed life by one Covenant and his posterity by another their life would have been by keeping as their death was by breaking one and the same Law of Works So Jesus Christ the Second Adam and all his spiritual Seed injoy justification and life by one and the same Covenant of grace We are quickened together with him Coloss 2. 13. i. e. as our common person standing in our stead 3. All in the Covenant as with us is undertaken for and promised in the Covenant as between the Father and the Son and so together make up but one Covenant For his being the Covenant of the people implieth that all promised to or to be performed by the people it is secured in the contract with Jesus Christ Whatsoever was requisite unto our restoration redemption and reconciliation he agreed to work it out Isa 53. 10. there were the same objects and end in that as with him and that as with us 1 Pet. 1. 18 19. 1 Cor. 6. 20. Yea all necessaries also for application is in the Covenant as with him Is Justification and the giving of a new heart promised to us Jer. 31. 31. The same is promised to Jesus Christ Isa 53. 11. By his knowledge i. e. by the knowledge of him shall my righteous Servant i. e. Jesus Christ justify many and he shall see his Seed and be a light to the Gentiles Isa 4. 2. 6. Which implyeth newness of heart and having God for their God 4. All blessings afforded in a Covenant way to us were primarily granted to Jesus Christ and therefore the Covenant is joyntly with him and us as Mr. R. observeth Christ is first justified and acquitted from the guilt of sin and then we Isa 53. 11. Christ first Sanctified and filled with the Spirit and then we Isa 42. 1. He first glorified and then we Heb. 1. 2. Rom. 8. 17. Jesus Christ is our great Fcosee in trust he hath all the riches of grace and glory granted to and vested in him to our use and behoof both have them by the same Covenant Indeed he hath the precedency he excelleth in dignity and power he is the first-born among many brethren Rom. 8. 29. the first born from the dead Coloss 1. 18 19. All fulness dwelling in him all is firstly granted into his hands and in the Second place to us If we would obtain any Spiritual gists any graces any comforts any glory we must be beholden to him borrow all from his store receive all from his hand The Divine Spirit is from him Joh. 16. 7 8. All grace from him Rom. 16. 20 24. 1 Cor. 16. 23. Repentance from him Act. 5. 31. He is exalted to give repentance and the forgiveness of sins Faith it self from him Heb. 12. 2. Which argue that all flow from the same Covenant The Name of Jesus Christ is in the Covenant he is the principal party there to whom all the promises are primarily made on our behalf 5. Union with Jesus Christ is the only way to promised blessings and therefore the Covenant is made joyntly with him and us 2 Cor. 1. 20. Not only some but all the promises of God in him are yea and in him amen Twice in him none of the promises are made immediately to us but all invariable unchangable in their making and in their performance or accomplishment yet it is in him I might argue also from Jesus Christ his receiving the same signs with us Baptism and the Supper and why were they applied to him if he were under one Covenant and we under another 6. All the antient Covenant expressures run joyntly to Jesus Christ and also to Relievers which are his Seed the promises to
Adam Abraham David c. were not so many distinct Covenants of grace they were but various gradual discoveries of the same Covenant according to the variety of occasions in the several ages every new one being for some new end and bringing with it a further degree of manifestation and all run to Jesus Christ and us 1. That gracious promise revealed to Adam primarily runneth unto Jesus Christ as to the blessed Seed and then to us in him wretched man having eaten of the forbidden fruit what could he expect every moment but the execution of that dreadful Sentence Gen. 2. 17. In the day thou eatest dying thou shalt die O what unexpressible astonishment must needs seize upon his guilty Soul on this account there being no contrivance by any Creature wisdom no way open either for the escaping the stroke of Divine wrath or for standing under it for how should a feeble Creature bear up or avoid being crushed under the weight of an omnipotent arm Now behold in the cool of the day when the shadows of the evening were comming upon undone fallen man then was the first dawning of a day of grace saith God Gen. 3. 15. I will put enmity between thee and the woman and between thy Seed and her Seed it shall bruise thy head c. The bowels of Divine compassion did so tenderly rowle towards him that he could not pass one day without some intimation of his love and revealing his gracious intendments towards him Indeed this was immediately spoken not to Adam as a promise but to the Serpent as a threatning yet was uttered that Adam might over-hear and Spell out Something of a promise in it But Jesus Christ is primarily this Seed of the woman which bruiseth the Serpents head For it is he that standeth Conquerour over all the enemies of Salvation sin Satan death and Hell he procureth their utter overthrow destroyeth the works of the Devil 1 John 3. 8. Vanquisheth and overcometh him Revel 12. 9. Christ is chiefly intended by it Believers are Victorious only in and by Jesus Christ they overcome by the blood of the Lamb and so the promise is joyntly to him and them Many matters in this first discovery of the Covenant did lie dark and were hidden it not discovering distinctly what Seed of the woman it should be nor the way or means to this or that he should be God as well as man and how this should be brought about which were afterward revealed 2. The Covenant with Abraham was joyntly with Jesus Christ and us there was a gracious promise which saith might hang upon as early as the days of Adam this was a promise of a blessed Seed to be given for man but the Covenant with man concerning it seemeth to be dated not from Adam but from Abraham Gal. 3. because the Lord was pleased to deal with Abraham in a more familiar way than with others before him putting himself under Covenant ingagements to him Gen. 12. 3. In thee shall all the families of the Earth be blessed and Gen. 17. They must needs be at a great loss about the Seed of the woman of whose posterity it should come and it was the chief additional excellency of this federal expressure to assure Abraham that the Messia should come of his Seed according to the flesh Gen. 22. 18. In thy Seed shall all the Nations of the Earth be blessed and thus that which was more general in the former to Adam is here more particular for it is restrained to this family and it was an advantage to know the family which he should come of There were other promises made to him as concerning the land of Canaan and that the Lord would be his God Gen. 17. 7. The latter was hinted before to another person Gen. 9. 26. Blessed be the Lord God of Shem. It is observed by some that Shem was the first man in all the Scripture that had this honour It is not expresly said that he was the God of Adam or of Noah but the God of Shem. Now this becometh more general he will be the God of Abraham and his Seed And this Seed expresly is Christ Gal. 3. 16. Now to Abraham and his Seed were the promises made he saith not unto Seeds as of many but as of one and to thy Seed which is Christ So vers 19. Whether it be taken for Christ mystical or as a publick person yet Christ is firstly that Seed and it is as clear as the Sun that not only Christ but Believers also are the Seed in the same Abrahamatical Covenant Gal. 3. 7 26. especially vers 29. and if ye be Christs then are ye Abrahams Seed and heirs according to promise What can be more evident Believers are also of the Seed and so the Covenant with Abraham runneth joyntly to Jesus Christ and them 3. The Covenant made with David runneth joyntly to Jesus Christ and us Psal 89. 20 28 29. I have found my Servant David my Covenant shall stand with him Abraham was not a King but David was and the Covenant was made with him in that capacity as the great additional excellency thereof and it typically holdeth forth Jesus Christ in his exaltation to regal dignity Herein are some things appliable only to Jesus Christ as vers 27. and often he is called the Son of David and it is promised Ezek. 34. 24 25. I the Lord will be their God and my servant David a Prince among them This was long after David was dead and therefore must refer to Jesus Christ And also this Covenant with David extended to that Seed which would break statutes and sin against the Lord. Psal 89. 30 31 32. Which cannot refer to Jesus Christ but to us and thus that Covenant expressure did run joyntly to Jesus Christ and us 4. The New Covenant runneth joyntly to Jesus Christ and us for he died as Mediator not of the old but of the new Testament Heb. 9. 15. Which he could not have done if he had not been under it As an additional excellency of the new Jesus Christ is mentioned not as undertaking but as actually exhibited or come and his being the Mediator and the new Covenant it self whereof he is the Mediator are distinct things yet both within the Covenant of grace Indeed whatever promises there are for application of blessings to us in Christ are included in the new Covenant that extendeth to all matters of his ministration as already in that Office buâ— the promises are all firstly made to Jesuâ— Christ and to us in him Corol. 1. Hence the Covenant of grace is very extensive it taketh in all the promises made to Jesus Christ and to us yea all the antient promises of a blessed Seed to come did belong to that Covenant in lieâ— of which we have a Mediator actually exhibited and also the new Covenant It may be questioned by some whether all the promises still in force in the Book of God do belong to the
our sin that is do not hold us as guilty It is noted by not imputing sin Psal 32. 2. that is do not charge it upon us It is called a covering of it a blotting of it out as when a man crosseth a debt Book and Heb. 8. 12. a remembring it no more that is he will not so remember it as to keep it upon record and hold the person obliged to its penalty 2. Pardon noteth impunity or a discharge from the punishment of sin when pardoning mercy is extended to a Soul the Lord doth give a freedom from the punishment it self that is due to sin as well as from the obligation to it Numb 14. 19. Pardon I beseech thee the iniquity of this people c. i. e. do not inflict deserved punishment The Lord had threatned to cast them off to disinherit them and kill them as one man vers 12 15. Mâ—ses intercedeth and the Lord answereth vers 20. I have pardoned according to thy Word that is I will not punish and execute the fierceness of my wrath upon them yet he sweareth that they should not enter into the promised rest vers 21 22 23. The Lord then may pardon so as not to deal in utmost severity with a people and yet may reserve to himself a liberty to chastise them by withholding some desired injoyments from them Yea in this sense so far as he doth not chastise them he may be said to pardon when her i. e. Sions warfare is accomplished then it is said as Isa 40. 2. that her iniquity is pardoned i. e. the Lord will not visit for her iniquity as he did before she hath received of the Lords hand double for all her sins not that her suffering had given the least satisfaction to Divine justice for her sin that belongeth to Christ alone but she had experienced a large measure of fatherly chastisement and now being released from this she is said to be pardoned Isa 33. 24. The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity As there is a freedom from sickness and tokens of fatherly displeasure so in this sense sin is said to be forgiven Now in the New Covenant the Lords remembring iniquity no more implieth this also his not executing eternal wrath upon the sinner nothing vindictive or satisfactory to divine justice will ever be laid upon him yea fatherly chastisements will be taken off so far as may be good for him And now what a rich treasury is this New and better Covenant it hath enough in it to supply all the wants to answer all the grounded desires of poor Souls If they want an obediential frame of heart here it is promised I will write my Laws in their hearts If they desire interest in God as that only which will satisfic their immortal Souls behold it is promised I will be to them a God Do they find a backwardness to giving up themselves to God here it is promised they shall be to me a people Do they find cause to complain of spiritual blindness darkness and ignorance it is promised all shall know me Doth sin sadly threaten it is promised their sins and iniquities will I remember no more And O how miserable are all unbelievers who want an interest in this New Covenant they have not this Law of Grace written within are without God and a due knowledge of him strangers to forgiving Grace in these is the summ of all unhappiness Quest Whether that better Covenant wherein the ministration of Jesus Christ doth lie be distinct from that at mount Sinai Are they two Covenants or but one Answ That New or better Covenant is distinct from that at Mount Sinai it is usually said that they are two administrations or dispensations of the same Covenant I think they are not meerly one and the same Covenant diversely administred but they are two Covenants Yet to prevent mistakes I would explain my meaning herein I grant that the Sinai Covenant had a special relation to the Covenant of Grace and was of great use thereabout Also I am far from thinking that there are two Covenants of Grace if thereby be meant two waies to Life and Salvation specifically and essentially different each from other I conclude that the Elect were saved in one and the same way for substance and essence in all Ages viz. by Grace through a Mediator by Faith in him The grand Covenant of Grace was made with Jesus Christ and us in him and is essentially one in all times so as no one of those federal expressures to Adam fallen or to Abraham or to David can rightly be deemed the Covenant of Grace it self unless summarily or as an Epitome thereof but only discoveries of some small parcels and branches thereof and differ from it as a part from the whole or as a particular Article from a whole federal transaction which consisteth of many more yea that compriseth all the Promises of furnishing Jesus Christ for the work and rendring him prosperous and successful in it Isa 53. ver 10 11 12. as well as Promises of what he will do for us and one Article may be distinct enough from another As among men a Father by an Indenture containing many Articles may settle an inheritance upon his Son and his Posterity and all make up but one Covenant in the main yet one Article may be distinct enough from another and any one may be called a distinct Covenant when it is compared with another one Covenant may be concerning some condition to be performed by the Son another Covenant for the Father to acknowledge a Fine or give a further assurance another to free from incumbrances So the great God settleth an everlasting inheritance upon some of the Sons of men by one grand Covenant of Grace made with Jesus Christ as their Head which hath many Articles and matters belonging to it distinct enough each from other as one Covenant concerning a condition to be performed by men in their surety Jesus Christ this is that as Mount Sinai another Covenant concerning the priviledges which shall be afforded by him that condition being performed this is the New Covenant Jer. 31. vers 31. Behold the daies come saith the Lord that I will make a New Covenant Here is a Covenant to give further assurance and of what and thus although the grand Covenant be but one yet these several Articles thereof compared each with other are clearly enough distinct and so that at Sinai and the New are two Covenants as may appear these wales 1. The Sinai Covenant is denied to be made before Israels coming out of Egypt and therefore must be distinct or another Covenant from that which promised special blessings in Christ For that was made with the Patriarchs as Abraham Israe and Jacob c. long before Israels deliverance out of Egyptian bondage Gen. 12. vers 1 2 3 c. Gen. 17. vers 2 7. The Apostle asserteth the stability
of any sin at the same time See 2 Cor. 5. 21. â—om 3. 23 25. Yea further Jesus Christ suffered not the tantundem something in lieu or stead of what we should have suffered but the idem the very same punishment of the Law that was due to us and therefore continual interest in that must needs render at all times disobligâ—d or pardoned Gen. 2. 17. In the day thou eatest dying thou shalt die Death then was the utmost penalty that was exacted nothing more was required of us by the Law of works and nothing less was suffered by Jesus Christ in our stead Heb. 2. 9. That he by the grace of God should tast death for every man The very thing that was threatned was undergone by him for us As to the eternity of the death and such circumstances that we are liable to these arise from the incapacity of our persons that cannot bear infinite sufferings in a short time as Jesus Christ did for us or as Mr. B. observeth that despair and death in sin proceed not from the threatning in it self considered but from the condition and disposition of the persons upon whom the execution of the curse falls punishment properly is satisfaction for injury done but sin is a continuing of the injury See Christ in Travel pag. 71. Gal. 3. 13. Made a curse for us the very thing yea all that the Law threatned was the curse and Jesus Christ did not undergo something in the room of it but the very curse of the same Law that we were under and therefore the idem Jesus Christ having undertaken the office of a great high Priest Isai 53. 6. The Lord hath laid on him the iniquity of us all I cannot understand how iniquity it self could be transacted upon the Lord Jesus it is a non ens a privation of good if it could pass from one subject to another yet it could not fall upon any without the pollution of the subject where it resteth for it is altogether evil any thing short of this is not sin deny pollution and you deny sin it self to be upon any subject Jesus Christ was so infinitely pure as he could not suffer the least tincture of defilement therefore by iniquity must be understood the guilt of sin or its obligation to punishment not a tantundem that had not indeed been our iniquity but it was our very guilt whatsoever the Lord threatned against us and might exact from us on the account of our sin it is expressed by his being wounded for our transgression vers 5. by his being made an offering for sin vers 10. by his hearing iniquity vers 11. whatsoever burthen therefore was to be undergone or man was liable to bear for his iniquity this was laid upon Jesus Christ and that by the Fathers hand the Lord laid it there O what grace was here to us it was the Lord that was offended provoked dishonoured by sin and yet how desirous was he that we should be discharged from it in that he would with his own hand lay it upon his beloved Son Jesus Christ And it is the iniquity of us all it was not at an uncertainty the persons were determined by tale by number by name in whose stead he underwent all this He was wounded for our transgressions and bruised for our sin and the chastisement of our peace was upon him vers 5. 6. 2 Cor. 5. 21. Now seeing Jesus Christ underwent the idem the very same penalty that was threatned by the Law and for the very persons and believers are always interested therein hence they cannot one minute of time be unpardoned 2. Believers are at all times actually interested in the general acquittance obtained by Jesus Christ and therefore are not without the actual pardon of particular sins one moment after the commission of them for that acquittance is our general pardon As he was charged with our sin so he was discharged by the father from it Isai 50. 8. He is near that justifieth me c. It is spoken of Jesus Christ as appeareth vers 6. He had justification not for himself he needed none but for us our sin or guilt being laid upon him and all demands of Divine justice being fully answered he was justified obtained a general acquittance for the whole body of his seed hence it is not only said he was delivered for our offences Rom. 4. 25. i. e. suffered death the wages due to us for sin but also was raised again for our justification If he had not made full satisfaction for us death would have held him still in that it could not hold him any longer this argueth that it had no Dominion over him but he had a compleat victory over that last enemy and his resurrection was his general acquittance for all the Elect and thus it was for their justification Believers have a ground to say as Rom. 8. 34. It is Christ that died yea rather that is risen again They have then not only a continual interest in his death but also in his resurrection and they are put upon triumphing in faith on this account vers 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth c. It is the standing priviledge of all that are in a justified state that nothing can be justly laid to their charge and therefore none of their sins are one moment actually unpardoned as to Law guilt for then they might be laid to their charge Colos 2. 12 13. Quickned together with him He stood as a common person and virtually his seed might be said to die and rise at the death and resurrection of Christ himself in their room and stead but some actual sharing with him is here intended for he saith you are risen with him through the faith of the operation of God this priviledge is not injoyed till they attain a work of faith with power and then the whole advantage of his resurrection becometh theirs in Jesus Christ they have a general acquittance and discharge Believers are risen with him it is reckoned unto them as if they had died and risen again in their own persons neither is this suspended until daily acts of Faith although these are not to be neglected but it is at their first conversion at their first Faith and recovery out of a spiritually dead condition you being dead in your sins both be quickened together with him That general Justification at his rising becometh theirs at first believing which will secure from all Law guilt that it will seize upon them no more as it followeth having forgiven you not only some but all trespasses they have then in their rising with Jesus Christ a general discharge in hand not only for sins past and present actually but for all even those to come virtually this general pardon will be ever ready that as soon as there is an actual commission of particular sins by that they will be immediately disobliged from them The actual
pardon will be as early as the actuality of the sin and hence he speaketh as if all were actually forgiven already 3. Believers are alwaies under Justification unto life and therefore cannot at any time be actually under the obligation of the Law unto Eternal death It is nothing less than a sentence of death and condemnation a dreadful Curse that the Law denounceth against sinners Gen. 2. 17. Gal. 3. 10. Cursed is every one that continueth not in all c. So that if Believers were one day or moment laid under the obligation of the Law by new acts of sin then so long they must be unjustified again there must be an intermission of their Justification For condemnation is opposed to and utterly inconsistent with present Justification Rom. 5. 16 18. Rom. 8. 33 34. Whereas it is expresly said Rom. 8. 1. There is no condemnation to them which are in Christ Jesus There is not a bare suspension of the Curse but they are differenced in respect of their state from others which are out of Christ after union with him yea after the fullest pardon yet every sin deserveth condemnation pardon doth not remove the desert of sin but the legal obligation which is to condemnation that is taken off vers 33 34. Joh. 5. 24. He that believeth hath everlasting Life and shall not come into condemnation By daily pardons there is a continuation of a persons Justification and some Faith he hath but although the new acts of Faith may not alwaies be put forth the same moment that he sinneth yet he is secured from condemnation even at first believing or passing from Death to Life The same might be evinced from the declared freedom from the Law and in Curse Rom. 6. 14. Gal. 3. 10 13. At many as are of the works of the Law are under the Curse this strongly implieth that others viz. Believers are not under the Curse so ver 13. And though materially the afflâ—ctions of the Elect before conversion be the same with others under the Curse yet the least Atome of that doth not formally light upon them For Jesus Christ underwent the whole of it on their behalf They were sententially by the Law under the Curse before believing but not executively then much less after being united to Jesus Christ 4. Believers are continually under the New Covenant and therefore the very instant wherein their sins are committed they are remitted or the persons are disobliged from the Law Curse and so actually pardoned For unto this there is requisite only interest in the satisfaction of Jesus Christ which they have in union with him and the Lords declaring their discharge thereupon and this is by the New Testament which was established by his blood for the remission of sins Matth. 26. 28. All pardoning mercy is treasured up there this is the very act of Pardon Believers are alwaies within the New Covenant and therefore have an actual right to the pardon of all sins not only past and present but also to come they have it beforehand in the Promise though not actually in possession they have a ground of claiming after pardons may urge the faithfulness of God in his promise for the affording of them also the instant wherein their sin is committed the New Testament declareth it remitted for that is a standing pardon ever speaking on this wise to all under it your sins and iniquities will I remember no more Jer. 31. 31 34. Heb 8. 12. so as they cannot be under the Laws obligation to punishment any more Believers are under the Promise of a New Heart and writing the Law there which assureth that they shall further repent believe c. Yet such spiritual frames may not immediately be afforded seeing these are gradually attained by a real change but remission of sin is a relative change made in an instant by the Promise upon all under it when they want it And here let it be observed that pardon or forgiveness of sin is a Divine grant by the Law of Grace the New Covenant that is his act of Oblivion Heb. 8. 12. Heb. 10. 16 17. Rom. 11. 27. On which account we read of the Law of Works and the Law of Faith Rom. 3. 27. and this latter in reference to Justification and remission of sin As present condemnation is by a Law even by the Divine Law of Works that passeth Sentence upon sinners the seed of the first Adam who are under it the very instant of their sining whether they be aware of it or not So answerably present Justification and remission of sin is by the Law of Grace the New Covenant that passeth a Sentence upon all the seed of Jesus Christ the second Adam who are under it the very instant of their sinning when often at the very time they do not discern it And as among men oâ—â— may have his offences pardoned by an Act of Oblivion which he is under though no accusation be drawn up against him to put his case upon tryal before a Judge that may come afterward thus it is not by a judicial Act by an Act of God as a Judge but as a Law-giver that he giveth present Justification and Pardons they are the Sentence of his Law the New Testament which Believers are alwaies under accusations from Satan or their own Consciences may come afterward and a tryal before the Judge in the great day The not understanding this hath run into many mistakes some asserting Justification to be from Eternity whereas they might easily understand that the Elect may yea must be under a Sentence of the Law of Works without the least execution of the Curse upon them by the Lord as a Judge till by coming under the Sentence of another Law even the New Testament they be discharged from it Others talk of pleading to a charge and upon a plea being discharged as their Justification whereas that is only the Sentence of one Law declaring a discharge from the Sentence or Curse of another Law upon their interest in the righteousness of Jesus Christ by union with him The Lord is not dealing as a Judge there often the Lord is mentioning Judgement as a future thing Paul reasoned of Judgement to come Act. 24. 25. Matth. 11. 22 24. and 12. 36. 2 Pet. 2. 9. Joh. 12. 47 48. The Word will judge you at the last day The present work of Jesus Christ is not to judge the World but to save it Now he cometh in a dispensation full of Grace with intreaties and beseechings that he may win over Souls to a subjection unto the Law of Faith which is a ministration of righteousness and Life exceedingly glorious 2 Cor. 3. But he will deal in another way when he cometh forth as a Judge then he will come cloathed with terrour and we must all appear before his judgement Seat 2 Cor. 5. 10. When the times of refreshing shall come then will their sins be blotted out Act. 3. 19. Not as if they wanted
free him from the obligation of it It promised nothing to a sinner it would imply a contradiction that it should promise Life to him still upon perfect unsinning obedience when he was already a sinner under the threatning of Death Yea if immediately after Adams sinning satisfaction had been made and he pardoned yet he had been but in statu quo prius in his former state If the Covenant of Works had been in force again is at the first he must afterward have yielded perfect obedience else no promise of Life and therefore there is no incongruity in saying that man sinning the Law required satisfaction for sin and yet also required righteousness unto Life much more in our case for there is another Covenant viz. of Grace made with Jesus Christ the second Adam wherein he hath undertaken by suffering to make satisfaction for our sin without which we could never have been freed from the threatned death there was no other way to it the Lord might have refused a substitute and therefore might without any shew of injustice put in what terms he pleased for our restoration unto Life If freedom from threatned death were obtained still the Lord might have annihilated us we had no promise of Eternal Life that in the Covenant of Works being null and void upon the transgression of the first Adam Behold therefore the Lord agreeth to stand to the first terms the second Adam undertaking to do what the first should have done to fulfill the same righteousness the Lord doth thereupon promise Life again Thus the Law is drawn into the Covenant of Grace and requireth the same perfect righteousness as before to be fulfilled not by our selves for Life but by Jesus Christ the second Adam as the aforementioned Scriptures do witness which assert not only suffering but also the righteousness of that one Jesus Christ to be necessary unto Justification and Life as Rom. 5. 18 19 c. and hence the Sinai Covenant which he fulfilled did run in the first form of Do and Live The ground of this mistake is a false supposition viz. that no more is needful unto Life but satisfaction for our sin and disobedience as if Life would naturally follow upon that which is to say either that we have Life without any righteousness whereas there is no Promise of it to Adam or to any since that run that way or else that we have it by a righteousness of our own working out Christ satisfying for our sins and defects therein and this is to affirm that we have life still by the Covenant of Works and in the way thereof which to affirm is very anti-evangelical and unscriptural For there are many Testimonies that unto the pardon of sin there is needful a New Covenant Heb. 8. 12. and that Life is by that and the righteousness required to it wrought out not by our selves but by another for us even Jesus Christ And thus the death of Jesus Christ was needful to our freedom from death although we obeyed in him or he obeyed in our stead to merit for us Eternal Life which is promised thereupon not now by the Old Covenant of Works but by the New Covenant of Grace And thus although Christ fulfilled the Law for us so as it is imputed to us and we made the righteousness of God in him 2 Cor. 5. 21. Yet it doth not follow that we should be freed altogether from the obligation of the Law unto obedience For the righteousness of Jesus Christ his obeying and fulfilling of the Law for us was as the condition of Life or that upon which the Lord hath promised Justification unto Life but we may be and are obliged to obedience not for that but for other ends not in the least for our Justification and title to Life but as a part of our Sanctification and we sin in not obeying that we may glorifie God by those fruits of our being Spiritually alive Christs obedience was for one end ours is for another as his sufferings were for one end our afflictions for another and neither of them unnecessary 2. No actual interest in the promises of the New and better Covenant before union with Jesus Christ and Faith Even the Elect of God so long as unconverted and without Christ are without promises as I have manifested Ephes 2. 12. 2 Cor. 1. 20. Gal. 3. 22. they were not from Eternity the Seed of Abraham ver 29. he had no Seed so early If the sinner himself had satisfied then it had been no pardon for he is not-pardoned that payeth his whole debt himself but Jesus Christ interposed he underwent the Curse and the New Covenant or Free Promise is Gods grant or act of Pardon Heb. 8. 11. and 10. ver 16 17. This is my Covenant Their sins and iniquities will I remember no more Remission of sin then is a glorious fruit and benefit of the New Covenant not only manifested but conferred thereby God justifieth Rom. 8. 33. and this is his pardoning act Not Faith it self or any Grace within us is that which giveth the pardon Faith only receiveth the Remission of sins Act. 10. 43. and the Divine gift of it is by an immutable thing even by the Promise of the New Covenant And hence if any Object That Jesus Christ as a Surety had the obligation of the Elect transferred upon him and made full satisfaction to the Law for them and so disabled it for holding them obliged because they cannot eventually be damned It is Answered As our obligation and condemnation was by the Covenant of Works so our declared freedom from its obligation and our Justification must be by the New Covenant that is the way laid out for the giving of it forth And though our sin was transferred upon him and an Act passed which rendred it certain that we should be justified yea and sanctified too in due season yet not so as that we were immediately disobliged but in the way laid out by Divine appointment for that end The Covenant of Works being violated though satisfaction must be given to that yet that contained no Promise of Life to a sinner upon anothers undergoing the very penalty threatned therein and therefore was so far from giving ipso facto deliverance that it would have availed nothing towards it without a New Covenant because payment by a Surety was a refusable satisfaction the Lord without any appearance of injustice might have said the Soul that hath sinned it shall die Therefore the Sentence of the Law lyeth against us till by the Covenant of Grace we be discharged from it in the way and time therein appointed which is at union with the Lord Jesus 3. None are actually and personally the Seed of Jesus Christ as the second Adam before union with him and Faith therefore none are actually and personally justified till then They are only his Seed such as he redeemed that he doth justifie Isa 53. 10 11. Rom. 3. 24 25. The two Adams
being actually disobliged for the subjects must exist before even a relative change can pass upon them also after they are born they are at a great distance from God without making up of that they are uncapable of an actual possession of Redemption As a common person Jesus Christ represented many that lived in several Ages of the World and therefore of necessity the actual discharge of particular persons must be at different times not all at once but when they become his Seed Further A debt may be charged upon the principal debtor by an Old Law till a New Law or Covenant declareth his discharge from the obligation Thus the Sentence of the violated Covenant of Works may stand against men till they be declared to be discharged by the New Covenant Heb. 10. 16 17. Yea observe Jesus Christ in suffering death for our Redemption stood as Mediatour of the New Testament Heb. 9. 15. Though therein he satisfied for our breaking of the Covenant with the first Adam as this was drawn into the Covenant of Grace as the condition thereof Once more A debt may be charged upon the principal debtor after a Sureties satisfying the obligation in case the Sureties name was not at first in the same obligation but is admitted afterward by voluntary contract Covenant and consent For there the Covenant is the only determining rule of all matters concerning the discharge Why are they not sanctified and glorified immediately after their coming into the World these being effects of the death of Christ but because the Covenant provideth otherwise If the Name of Jesus Christ as as Surety had been Originally or at first in Adams obligation then more might have been said for an immediate discharge upon his payment of our debt and suffering death but this was not the case for if it had then his suffering death had been necessary and unavoidable though no New Testament had ever been made yea the making of it had been unnecessary vain and useless Whereas it was extreamly necessary there could have been no transferring of our guilt to him without it and his submitting to death was by a voluntary contract Joh. 10. 17 18. And his name not being at first in our bond hence his payment was a refusable satisfaction It was by an act of Free Grace that he was admitted to undertake for us and his payment accepted in our stead and so though he paid the idem the same that we did owe yet there was nothing contrary to justice or equity if the Father added other terms than before and so no need that we should be ipso facto discharged And the Law passeth Sentence not only upon sinful actions but upon the persons for them Gen. 2. 17. Gal. 3. 22. And therefore no Justification till delivered out of this state which is at union with Jesus Christ and Faith 5. I might argue from the many absurdities that attend the asserting Justification from Eternity It would sound harsh to deny that Adam was an Elect vessel and being Elected if Eternal Justification be admitted then he must be actually both under the Covenant of Works and the Covenant of Grace at once and so was bound at the same time to seek Life in two waies utterly inconsistent each with other Gal. 3. 12. viz. by Works and by Jesus Christ through Faith Yea then Adam was actually justified from sin before he had any sin to be justified from before sin entred into the World by his Fâ—ll Rom. 5. 12. and did not become guilty by â—his falling being disobliged from Eternity Neither will this be evaded by saying Our sin was imputed to Jesus Christ before committed and an actual existence of sin is no more requisite unto our disobligation than unto our obligation unto the punishment thereof I Answer The sins of the Elect were not actually upon Jesus Christ till he came actually under the Law which was their very obligation Gal. 4. 4 5. And thus all their sin by that Law did meet upon him before committed answerably when persons do actually come under the New Covenant I grant they are justified yea even virtually from sins not yet committed but the Old Law of Works must needs be in force against them till a New dischargeth from it and this is not till union with Jesus Christ and the gift of Faith And O how miserable then are all they who are out of Christ they are in an unjustified estate seeing they have no Word or Promise to assure them that the Lord hath laid down his Sute against them but great is the happiness of all in Christ of all believers in that they stand justified before the Lord Rom. 4. vers 7. Blessed are they whose iniquities are forgiven c. it is sin alone that rendreth miserable and now the Apostle challengeth even Earth and Hell for all such Rom. 8 33 34. It is God that justifieth who shall condemn It was God that was injured by sin and who hath power to discharge from it none can reverse or disanul Gods act who shall lay any thing to their charge Sin Satan their own hearts may draw up many charges but will be able to make none good against them why it is God that justifieth It is very extensive it reacheth to all sins Col. 2. 13. Jesus Christ is a propitiation for the sins that are past Rom. 3. 25. that is for sins committed before his Incarnation for it is spoken in opposition to those that sought to be justified by the Works of the Law vers 20 21. To draw off from this he telleth them as Heb. 9. 15. that the Redemption of transgressions that were under the first Testament or their remission was not by legal sacrifices and observances but by the blood of Jesus Christ It doth not deny his being a propitiation for sins to come his faithfulness is ingaged to afford the remission of these 1 Joh. 1. vers 8 9. 1 Joh. 2. vers 1 2. even Believers are daily sinning and the Lord will be extending pardoning mercy unto them yea he will all their life long be magnifying this Title or part of his Name The Lord God pardoning iniquity transgression and sin Exod. 34. 7. yea it is his glory that he is a sin pardoning God Mica 7 ver 18. Who is a God like unto thee pardoning iniquity c. CHAP. XII Of the evidences of interest in the New Covenant IT may be Questioned How or by what means may a Soul know its actual Interest in and Title to the New and better Covenant and the better promises thereof For the clearing of this I shall not insist upon the testimony of the Divine Spirit which is the primary evidence Rom. 8. 16. 1 Joh. 5. 8. nor upon Sanctification as it standeth in spiritual dispositions and inclinations for compliance with the Divine Will either in causing an answerableness of heart to what is commanded from us comprised under a writing the Law there or working into Evangelical