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
means which he sanctifieth and blesseth to that end for the working or begetting of Faith If any will neglect abuse and misimprove or make light of it Mat. 22. v. 5. and intreat spightfully the messengers that are sent with that blessed tidings or if they will be attended to their worldly matters their Farms and Oxen They sinning against the means of grace it is a putting a slight upon the grace and salvation tendred in the means and this leaveth inexcusable and will expose the sinners to just condemnation They had power to forbear such acts of sin against the means though they had not power to render it effectual and who either Speaker or Hearer knoweth that he is not of that number which Jesus Christ Covenanted for and will make it effectual to however the Lord is not bound to abatâ— of his demand of duty because of mans impotency and sinfully contracted disability to obey All therefore ought to give utmost attendance to the general call of the Gospel as a matter of highest concernment to their souls for Eternity and the neglecting hereof is a despising of Jesus Christ and his benefits Luk. 10. 16. And then no wonder if the wrath of God abideth on them Corol. 4. Hence there were glorious transactions in order to the salvation of the Elect long before their believing though the actual application of federal blessings to them is not one moment of time before the gift of Faith yet before that there are glorious advantages arising from the Covenant as between the Father and the Son on their behalf Vertually and ex faedere all conducing unto happiness was secured for them from Eternity then there was not only a passing such an act as they cannot eventually be damued which is so far from proving an actual justification as that a meer decree of Election would have been sufficient unto this seeing that must certainly have its execution but by a federal act so early was the undertaking of Jesus Christ on their behalf then was the Covenant made between the Father and the Son which had all blessedness in the womb of it Tit. 1. 2. Indeed he had not actually our sin upon him nor was so justified before his incarnation Isa 50. 7 8. For his coming in the flesh had been vain and unnecessary if he had been actually discharged before And this may shew that our justification doth not every way run parallel to his For believers under the Old Testament were actually justified before Jesus Christ was so but so early the Elect did in some special way belong unto God being federally made over by him to Jesus Christ for gratious ends Job 17. 6. Thine they were and thou gavest them unto me And this was a great business for he was appointed to be their representative and to pay their ransom money so as when he did it they were virtually deemed as justified yea sanctified and glorified there not in their own persons but in him Eph. 2. 5 6. Hath quickened us together with Christ and hath raised us up together and made us sit together in heavenly places in Christ Jesus Corol. 5. Hence there was some love in the bosom of God towards the Elect from all Eternity Sending Christ himself who is given for a Covenant and is the sum of it is the fruit and effect of it Joh. 3. 16 God so loved the world that he gave hiâ— only begotten Son And if the Covenant was from everlasting then that Divine love which is the Fountain and first spring from whence it floweth must needs be so early also God doth actually love the Elect before they are regenerate or can actually believe with a love of benevolence or good will though not with a love of complacency and delight He beareth love to their persons though not to their qualities and actions nor to their state and condition Yea God owneth them not only with electing but with redeeming love Rom. 5. 8. God commended his love towards us in that while we were yet sinners Christ died for us This extolleth his love and maketh it surmount all others that he gave his Son to die for them whilst they were in a state of sin and misery There was some federal love so far as to give them unto Jesus Christ to be redeemed by him Job 6. 37 39. So as to owne them as the persons which should share in Covenant grace afterward when others were left out The love of God is an unchangeable and eternal act of his Will ever one and the same admitteth of no increase or decrease in him he doth not begin to love any person that he hated before be changeth not Mal. 3. 6. But to help our weak understandings according to his acting towards us and to the change that is made in us and as we partake of his benefits so he is said to let it out to us 1 Job 3. 1. Behold what manner of love the Father hath bestowed on us that we should be called the Sons of God Thus the Lord loveth not his creatures equally or all alike but some more than others the regenerate more than the unregenerate and those most who share most in the effects of it both for this life and that which is to come From Eternity although God had not a love of approbation to the state of the Elect unconverted yet he had a love of commiseration unto their persons Psal 103. 17. But the mercy of the Lord which hath miserable creatures as the proper objects of it is from everlasting to everlasting upon them that fear him c. Before the foundations of the earth were laid he considered them as possibly miserable and was a God of mercy Then he had such a love of benevolence to them as certainly issueth in a love of beneficence or soul inriching bounty Eph. 2. 4 5. But God who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ c. Here the first operations of Divine grace the recovery of a soul out of a dead state unto spiritual life the first quickenings of a soul from the death of sin are made the issues of Divine favour they spring from mercy and rich mercy from love and great love Corol. 6. Hence the Covenant of grace as made with Jesus Christ hâ—d the precedency was before the Covenant of works that was first this after For though there was a Divine Decree concerning the Creation and the Covenant of Works to be in time yet that was not actually made so early because Adam who was to be the head of it was not then existing had not a being for it to be made with Whereas Jesus Christ who was the head of the Covenant of grace was not only really existing but undertaking from Eternity The Covenant of grace without any incongruity may be asserted in its constitution and making to be first or before the Covenant of
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
performance the Apostle telleth them the least sin would lay them under the curse yea they thereby would frustrate and make void to themselves the whole undertaking of Jesus Christ so as they should have no profit or advantage by him Gal. 5. vers 2. 4. The Lord exacted perfect obedience without any abatement in order to Eternals it was a strict Covenant of works there But as to Temporals it was otherwise although these were promised in the Sinai Covenant upon condition of Israels perfect obedience yet when there was coming short of it and so a forfeiting them yet there was provision made for the forgiveness of many sins so as the Lord would not take the forfeiture or deal with them upon such strict terms as in the Covenant of Works for in case they duly offored sacrifices they should not lose their temporal mercies and thus it was an administration with some grace in it unto Israel This appeareth these ways 1. The Laws and Ordinances for the Publick worship of God among the Children of Israel were contained in the Sinai Covenant as part of its Condition and therefore it did belong to the administration of the Covenant of grace there is a description of the Tabernacle which was for the worship of God Exod. 26. and in Levitieus many sacrifices and services are required of the Children of Israel burnt offerings trespass offerings peace offerings c. and the Rules and directions left by the Lord must be exactly pursued by them in their several places at their utmost peril that they die not or be not cut off Exod. 28. vers 35. 30. vers 20 21 33. Levit. 7. vers 21 25 27. 15. vers 31. 16. vers 2 13. 17. vers 4 9. and many others The Lord would never so punctually have laid out the way of his worship if he had not intended that Israel should find acceptation in keeping close to him in those his appointments The free-will offering must be brought to the door of the Tabernacle Lev. 1. vers 3 4. and it shall be accepted for him i. e. for him that bringeth it he shall have acceptance with the Lord to some end and many of those ceremonial services are said to be for a sweet savour unto the Lord Lev. 4. vers 31. 6. vers 15. 23. vers 18. which implyeth their acceptation with God in those acts of worship at least to the affording promised temporals and so speak their appertaining to the administration of the Covenant of grace for sinners cannot be accepted but in that way of grace in any service yea the Lord owned them with eminent tokens of his presence when they duly acted therein Lev. 9. vers 23. The glory of the Lord appeared unto all the people 2. Israels obedience was not to be that righteousness which was the procuring cause of those temporal blessings promised in the Sinai Covenant and therefore that was an administration of grace the procurement even of those was by the righteousness of another by the perfect obedience of Jesus Christ and therefore of grace In the Covenant of Works man might have expected blessings for his own obedience but it is otherwise in the Sinai dispensation Deut 9. vers 4 5 6. Speak not thou in thy heart saying for my righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee and again vers 5. Not for thy righteousness or the uprightness of thy heart c. and a third time vers 6. The sruition of Canaan was a great mercy promised in the Sinai Covenant and with what vehemency doth the Lord deny that it was afforded for the righteousness of Israel three times over he doth inculcate this and therefore they must needs have it in a way of grace and favour 3. There is an intimation in the Sinai Covenant of a provision made against the sins and transgressions of persons under it and therefore it was an administration of grace for a Covenant of Works revealeth no relief or succour in case of sinning nothing but death and a divine course is there to be expected Gen. 2. 17. But it was otherwise in the Sinai Covenant the Children of Israel came exceedingly short of the obedience required therein yet behold divine indulgence even in the bowels of that very Covenant there is pardoning mercy represented in the ceremonial Law thus in case the Priest the Rulers and the whole Congregation or any of the common people became guilty of sins through ignorance against any of the Commandments of the Lord there was a sin offering provided Levit. 4. throughout and pursuing the directions therein it is said they shall be forgiven vers 20 26 31 35. so in case of sinning wittingly there were trespass offerings Levit. 6. Also there were days of attonement and many washings all which intimated that the Lord would not deal with them in a way of strict justice according to the rigor of a Covenant of Works and therefore that was to Israel a ministration of grace Indeed Israel had stood under an impossibility of reaping any temporal blessings by the Sinai Covenant if they had been held strictly by the Lord to the condition of perfect obedience without any way to be freed from their sin for Israel could never have answered the condition of it and so would have missed and come short of all the good of it and consequently this Covenant for temporal blessings would have been vain and useless which were an impeachment to the wisdom of God the maker of it to assert there must therefore be grace in it 4. Considerations of mercy are made great inducements to the obedience of Israel in the Sinai Covenant and therefore it was an administration of grace to them A Covenant of Works runneth upon perfect obedience as the condition of it urgeth duty in a way of Justice as in that with Adam in innocency the inforcement to obedience was primarily the danger of failing thereof viz. dying thou shalt die Gen. 2. vers 17. Or on the other hand the hope of a reward of debt Adam perfectly obeying the Lord in justice would be obliged to afford what he had promised Whereas in the Sinai Covenant a grand motive and provocation to Israels obedience was mercy in the very preface to the Decalogue Exod. 20. vers 2. I am the Lord thy God that noteth Covenant interest in him a choice mercy to a sinful people which brought thee out of the land of Egypt out of the house of bondage there was mercy in their redemption and this is mentioned to urge their observation of the following Commandments vers 3 4 c. so that covenant mercy and redeeming mercy are grand arguments unto Israels obedience in this Sinai Covenant and therefore there was grace in that ministration Likewise Deut. 27. ver 9 10. Thou are become the people of the Lord thy God here is their
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
Grace are of great efficacy to render deeply humbled and abased and he breaketh forth into admiration of God on this account ver 22. Wherefore thou art great O Lord for there is none like thee And as the absoluteness of the Promises setteth forth the excellency of the New Covenant above the Old and the gloriousness of this dispensation above any that was preceeding so it may help against that temptation to live in the Spirit of the Old Covenant and it is mentioned in the Epistle to the Hebrews for this purpose 2. They are of use in the impartation or communication of first Grace unto the Souls of men their first interest therein is by the efficacious operations of the Spirit in absolute Promises These are called by some Promises of Grace which presuppose a being without it thus Heb. 8. 10 11 12. Immediately before writing the Law in the heart another Law of sin was found in its power there The moment before the Lords becoming their God they were without God in the world Eph. 2. 12. The instant before the remission of sin the guilt of it was found there All first Grace is comprised under these Promises so that the bringing Souls over to a first close with Jesus Christ â—s by an absolute Promise though they may have their eyes upon those called conditional Promises in conversion yet if ever they arrive at any Drachme of especial Grace it is in an absolute way it is the fruit the result and issue of an absolute Promise for as all first Grace is contained therein so till that be accomplished upon them no qualifications or conditions are wrought in their Souls altering their state or which are acceptable and pleasing unto God The instant before quickening Souls were dead in trespasses and sins Eph. 2. 4. Immediately before reconciliation they stood at enmity against the Lord Col. 1. 21. The moment before Sanctification they were under sin and pollution It is groundlesly therefore that any Souls stand off from Jesus Christ and the Free Promise upon the account of a want of any qualifications they should rather immediately close with him therein as the way to gracious qualifications which are derived to them through the absolute Promise The Lord is a free Agent may work how he pleaseth but hath not warranted any Souls to stay one moment before closing with Jesus Christ upon the want of any qualification or upon any account whatsoever indeed if he had then he must testifie his allowance of their persisting so long in unbelief whereas that hateful and abominable to him 3. They are of Use as a provocation to seek and a direction where to find all supplies of Grace wanted Other Promises may referr to some particular state or condition but there are absolute Promises that are of generaluse whatever the condition or compliant be Heb. 8. 10 11 12. As first Grace is promised there so all after degrees of it in that of writing the Law in the heart As first interest in God is promised in that of his being their God so all after communion with him is included in it As first Justification is promised in his remembring sin no more so all after remission of sin that is afforded to those in Covenant with him So that absolute Promises are useful at all times when Souls are ready to say What have we to do with other Promises there is enough in these to help and succour in all cases when Souls are at the greatest loss and cannot find other Promises mentioning their particular conditions to be sure they must either want some Grace or fellowship with God or pardon of sin and the absolute Promises extend and reach to all these that they are a standing relief bread that never fail waters that are for ever sure all is laid up here that souls can groundedly desire at the hands of God And being Absolute they are Free Promises no discouragement laid in the way of souls for closing with them Often men do ungroundedly take discouragement for meddling with other Promises because they cannot see that they have the qualifications which they are annexed to but to be sure those that are absolute do not presuppose any such qualifications as necessarily antecedaneous to the closing with them but they promise all gracious qualifications that souls have the deepest sense of the want of Whatever Grace or degree of it they want it is here they are directed to turn in hither No ground to stand off from these one moment upon the account of a want of humiliation c. but the rather should they repair hither for it and for first Grace when they seem to be without it for Evangelical sorrow and all spiritual frames of heart desirable when there is nothing discerned as the qualification but sinfulness then they had the more need look to and fasten upon the Lord in absolute Promises that all desirable qualifications may be wrought within them How should they obtain these but by looking to the Free Promise The absolute Promises are theirs so far as to make use of them and venture upon the Lord in them for the obtainment of Grace wanted though they cannot claim an interest so as to conclude a good estate thence or that Grace is injoyed before a powerful application of them 4. They are useful for the strengthening against and supporting under all temptations that gracious Souls can be attended with If it be suggested that the Promise is none of theirs they have nothing to do to meddle with it Here is enough to answer possibly other Promises may be theirs though at present they cannot discern it there are such cloudings as all experiences all qualifications may be out of sight they may thus sit in darkness and see no light and yet may be Children of light Isa 50. 10. But however though they cannot claim any Promise so as to conclude interest in Salvation and Eternal Life thence yet they may so far as to seek an interest therein The absolute Promise is theirs in the offer of it if they should yet be without the special Grace offered therein All where the Gospel cometh have so far a right and Title to the absolute Promise as it is their duty to fasten upon it for the begetting all gracious qualifications that they seem to be or are without else they could not be blamed condemned and punished for unbelief as many are Mark 16. 16. Joh. 3. 18. Ro. 11. 20. If the temptation be that it would be presumption to meddle with the Promise which is none of thine It is answered thou art to look to the Lord in the absolute Promise that it may be thine that Grace may be thine that God may be thy God that pardon of sin may be thine though thou canst not discern at present that these are thine Such a looking to the Promise as thence to take incouragement to indulge itself or persist in sin this indeed is presumption but a cordial
are to the Lord as being duties commanded by him though they be not properly conditions upon which Covenant mercy is promised to us Will any say that nothing is acceptable unless it be performed under the notion of a condition upon which the Lord hath obliged himself to give our mercy Thus many Scriptures that seem to run in a Conditional form are to be understood as Coloss 1. 21 22 23. Rom. 2. 7. they declare his approbation of faith hope obedience c. 3. They are of exciting and incouraging use to the duty of seeking in an absolute promise those gracious qualifications which the other promises are annexed to the seemingly conditional expressions are not intended as discouragements but as powerful provoqations and incouragements to that duty or seeking that grace conjoyned with the promise Whatsoever mercy is mentioned any where either with or as a condition is absolutely promised in the New Covenant Heb. 8. particularly the remission of sin is promised there yet it is said Matth. 6. 14 15. If ye forgive men their trespasses your heavenly father will also forgive you c. Not as if divine pardons were suspended till we have forgiven others that so long any were unpardoned and so condemned who before were justified This were to make divine acts have dependence on our actings and so to subject as one saith the Creator to the creature Our forgiving others is not properly a condition as if a performance of ours did ingage the Lord or lay him under an obligation to forgive us or as if we had right and might lay claim to Divine remission upon such an act of ours but it is expressed in a Conditional form as a pressing argument and a quickning spurr to so necessary a duty as the forgiving others although the Lord hath absolute intentions to pardon us and to cause us to forgive others Thus many other Scriptures are to be understood as Matth. 18. 31. Mark 11. 26. Luk. 6. 37. thus repenting and blotting out of sins are conjoyned Act. 3. 19. As a Father who is absolutely determined and resolved to afford some great favor to his son yet may speak of it to him with an if that he may lay an aw upon him towards some duty which yet is not in the least the condition of his affording it 4. They are of directive use unto the right way and means of seeking the mercies promised the eternal decrees of God are not conditional but absolute and unalterable yet are not exclusive of all means in order to their execution in time So Divine promises which are absolute without any condition properly so called yet are not fulfilled without any means It is a gross mistake to think that if there be no condition to be performed by us then we need not take any care or trouble our selves about the matters For we must know there are Divine commands putting upon the use of means in order to the execution of absolute promises and those that are called conditional promises are of this use to declare in what way and by what means those great favours shall be derived to us and men neglecting to seek mercy in the way of Divine appointment may miss of it not because they have failed of performing a condition but have neglected a duty and by sinning provoked God to â—â—t short Jam. 1. 6 7. Psal 78. 21 22. The promises of first grace are generally granted to be absolute for if they did run upon any condition that must be performed before union with Jesus Christ yea that must be seen in the soul before it had a ground to meddle with the promise and so it should be ascertained of salvation whilst it is in a state of nature If faith were supposed the condition that then must be prae existent in the soul and discerned also before it had a ground to believe in the promise that it were the condition of whereas faith is a grace and is the fruit of a promise as well as any other graces Indeed the promises of first grace though absolute yet seem to be as conditionally propounded as any Prov. 2. 3 4 5. Mark 16. 16. Joh. 3. 16. herein is holden forth the way and means to the obtainment of salvation for it is propounded and offered indefinitely to all elect and not elect not particularly promised to any but as it turneth into an absolute form to those persons described as the subjects of it Thus the Lord giveth forth a cluster of absolute promises Ezek. 36. 25 26 27 c. Then will I sprinkle clean water upon you and you shall be clean a new heart also will I give you c. and yet vers 37. Thus saith the Lord God I will yet for this be inquired of by the house of Israel to do it for them This inquiring is not mentioned properly as a condition for all was before unalterably determined but as the way and means to the fruition of what was absolutely promised and thus as a means to promised mercies we may not only believe but exercise our selves in other duties ordinances and appointments of the Lord Jesus as pray that we may be pardoned justisied saved that the Lord would give us a new heart and put his spirit within us c. though not as conditions giving right to salvation for no act of ours layeth the Lord under an obligation by promise to afford these to us All is from meer grace and good pleasure But yet as a man may have purchased physick that would cure a disease which he laboureth under he may have payed for it and so performed the condition and hath right to it yet if he doth not make use of it he may be uncared so believers have a right to all even to those that are called conditional promises they being in Covenant all are theirs 2 Pet. 1. 4. 2 Cor. 1. 20. yet if they do not make use of these they may come short of mercies promised not because they fail of a condition but because they use not the means to the fruition thereof like men that have a civil and absolute right to great estates and yet are without the comfort thereof because they make not use of them 5. They are of some evidencing use who the persons are that are interested in the promises though other promises are primary yet these are secondary evidences when those gracious qualifications can be discerned they are useful for the confirmation of our interest in eternal mercies They give a description of the persons and are so far distinguishing as when they are seen we may measure our estates and conditions by them Thus many scriptures speak of those qualifications not as conditions giving right but as declarative evidences of a title to Covenant blessings even to salvation So Rev. 22. 14. Blessed are they that do his commandments that they may have right to the tree of life Not that their keeping of them did give a right and title unto