saith Christ the holy Ghost will not come When Christ ascended then he gave plenitude of gifts to men Ephes 4.7.8 Eph. 4.7 8. Then the Spirit was shed down abundantly as Titus 3.6 It was given before more sparingly but now more fully And this we may see in some particulars 1. There was less power of faith in the Saints before Christ then since When the doctrine of faith was more fully revealed then was faith it selfe more revealed in the hearts and lives of the people of God Gal. 3.23 Gal. 3.23 Before faith came saith the Apostle implying there was a time when there was lesse faith in Gods people According to the measure of the manifestation of the doctrine of faith such is the apprehension of faith 2. The spirit of love was lesse in them then it is now in Gods people For according to the measure of our faith so is our love The lesse they knew the loving kindnesse of God towards them in Christ the lesse they loved Hence saith the Apostle Gal. 4.6.7 that God hath sent the spirit of his Sonne into our hearts crying Abba Father and therefore we are no more servants but sonnes c. It was a more servile spirit which wrought in them being drawn by the terrors of the law more then by the promises of grace but we have the spirit of adoption the spirit of love and of a sound mind as 2 Tim. 1.7 2 Tim. 1.7 Love reignes more under the dispensation of the covenant now then before 3. They had a lesse measure of comfort to support and carry them on against the discouragements and troubles that they met withall we have the comforts of the Spirit in a more full measure Luke 2. Luke 2. Christ is called the consolation of Israel therefore the more we have Christ imparted to us the more means of comfort have we Hence is that speech of our Saviour These things I say unto you that your joy may be full It 's a full joy which wee have now in comparison of what they received Therefore in these respects the dispensation of the covenant of grace is more powerfull now then it was then To stirre us up to walk in more power and fruitfulnesse Vse according to the seasons of grace wherein we live Where there is more given there will be more required As God committeth more to us then to the Saints formerly let us bring forth more fruit or else the greater will our account be It will not be enough for us to say These infirmities were in the people of God formerly David and Abraham and other Saints sinned thus and therefore though wee sin in the same kind wee may attaine life as they did The covenant offereth us more grace it is dispensed in more power and efficacie their slips are for our caution not for a warrant to us First Labour to bee filled with the spirit of power and of a sound mind Those that are weak and sensible of their owne infirmity should strive to grow in strength that they may bee able to say as Micah 3.8 Micah 3.8 I am full of power And as the Apostle Paul Phil. 4.12.13 Phil. 4.12.13 I can doe all things through the power of Christ Wee must not bee infants and babes but grow up to bee men in Christ that the power of Christ may appeare to dwell in us There is power enough in Christ and we have the promise of all the grace that is in Christ to supply our wants withall Every one that will may come and take freely he is a full conduit every one that hath an empty vessell may goe and fill it Doe therefore as those that have their vessels empty and would have them filled with water they set them under the conduit pipes and there they stand untill they be full Christ is a conduit full of grace every ordinance is as a pipe by which he powres into us some of his spirit Here therefore wee must come and stand under Christ that he may powre down upon us stâ—nd with our vessels open with open hearts that we may be filled as Zach. 4.3.12 Zach. 4.3.12 The bowles of the candlestick stand under the dropping of the Olive trees and so receive oyle continually to maintain their light so must we Christs divine power gives us all things that pertain to life and godlinesse 2 Pet. 1.3 2 Pet. 1.3 Let us but receive and we may be fulfilled Secondly as we should labour to be filled with the Spirit so should wee endeavour also to expresse the power of it in our conversation 1. In labouring to subdue our corruptions wrath impatieâ—cy emulation pride worldlinesse c. Let us set our feet upon the necks of these tyrants that have risen up against us and fought gainst our souls Labour to shew forth such power of the Spirit that we may become more then conquerours 2. In being filled with the power of Faith to bear afflictions wants and necessities if God call us thereunto Let us not then shrink and faile but rest upon the faithfull covenant of God who hath promised us all good things for this life and the life to come 2 Tim. 1.8 2 Tim. 1.8 Faith will help us in extremities 3. Labour to be fruitfull in all goodnesse endeavouring to doe good to every one according to the measure received Vessels that are full desire vent Job 32. And if we be vessels of mercy filled with mercy and grace from above we should also vent forth to others that grace and those blessings which we have received Be not like dry vessels that will vent nothing Be also patterns of goodnesse and holinesse unto others In these things grow up to the fulnesse of the stature of Christ Thirdly as we should thus grow in the power of grace so should we expresse more of the comfort of grace and joy of the holy Ghost which is powred forth now more abundantly then before Let us imitate that patterne Acts 9.31 They walked in the feare of the Lord and in the comfort of the holy Ghost We should not walk heavily and droopingly with faces cast down spirits discouraged but labour to expresse the heavenly joy of the Saints above rejoycing in Christ with joy unspeakable and glorious 1 Pet. 1.8 1 Pet. 1.8 Rejoyce in the plenteous grace which is opened to us abundantly The Fountain is open we may come and take freely Look how it would joy a poore man if a rich friend should say unto him Come unto me in all your wants I will help you so should it be with us though we are poore and in wants yet we have a rich friend in heaven the Lord Jesus Christ and hee will open the rich treasure of his goodnesse to us if we goe unto him The fourth difference is in regard of the extent of it The covenant of grace in the old dispensation of it was revealed onely unto one people the nation of the
stony heart from us and give us an heart of flesh soft and pliable to his will Fourthly As we could not renew sanctifie our selves so neither could any other help us and restore us againe to the holines we had lost In Ezek. 16.5 Ezek. 16.5 the Lord tells his people there how little helpe they had from any other when they lay in their misery there was no eye that pitied them to doe any thing to them or to have compassion on them The Priest and the Levite they come and look on but they passe by on the other side there is nothing done to heale the wound which Satan by sin had given to our soules but they are let alone to putrifie and corrupt the whole man more and more so as from the crowne of the head to the sole of the foot there is nothing but sores and swelling and wounds full of corruption Isai 1. But when the Lord saw that there was none to helpe then he himselfe like the good Samaritan comes washeth our wounds powring in wine and oyle to cleanse and to heale us Such was our pollution so deeply set that all the water of the Sea all the bloud of bulls and goats could not cleanse us yea though we should wash in Nitre and take us much sope yet our iniquity would still stand undone away before the face of God Jer. 2.22 Onely that spirit of life that spirit of holines that spirit of power which is in Christ Jesus that spirit being shed down upon us that cleanseth us washeth us sanctifies us without this all helps under heaven had been in vaine without this spirit neither Word Sacrament Commandements promises or being trained up in the Communion of the Church and Christian families neither any nor all these could availe to renew us to the grace from which we are fallen 1 Cor. 6.11 1 Cor. 6.11 Fiftly Let me adde this one thing more If we should look at God himselfe onely as just and not as gracious we could never have hoped to have obtained this blessing from him Justice could have said no other unto us then as Ezek. 20.39 Seeing you would not obey me goe therefore serve every man his Idoll serve your sin When we had turned the glory of God into a lye and had worshipped the creature above the Creator who is blessed for ever Justice would then have given us up unto vile affections and to our owne hearts lusts and to a reprobate mind to doe the things that are not convenient so receiving in our selves such a recompence of our errour as was meet Rom. 1. Rom. 1. This would have been the reward of Justice upon us for our sin But here Grace comes in and powres downe upon us a spirit of grace and of sanctification Zach. 12.10 Zach. 12.10 to wash us from our uncleannes that we might be an holy people unto God And hence it is that in 1 Pet. 5.10 when the Apostle prayes for the perfecting of our sanctification in us he looks at God as a God of all Grace The God of all Grace saith he which hath called us unto his eternall glory by Jesus Christ confirme strengthen and stablish you c. As thereby shewing from what fountain the benefit of sanctification comes namely from Grace from the God of all grace He is a God of all grace towards us in sanctifying of us This may helpe to settle us and confirme us in the truth namely Vse 1 that seeing Sanctification is a blessing of the Covenant of grace even as forgivenes is therefore it is a warrantable and safe way for a man by and from his sanctification to take an evidence of his justification and of his estate in Grace before God Forgivenes of sinnes and sanctification are both of them blessings of the same Covenant As is the one so is the other the one is of grace so is the other of grace also Here therefore to take an evidence of our justification standing in the forgivenes of our sinnes from our sanctification is not a turning aside from the Covenant of grace to a Covenant of workes but it is to prove one benefit of the Covenant of Grace by another benefit of the same Covenant This argument is unanswerable I reason thus If justification and sanctification be both of them bâ—nefits of the Covenâ—â—t of Grace then to evidence the one by the other is no turning aside to a Covenant of works But they are both of them benefits of the Covenant of Grace Ergo. If so be the forgivenes of our sinnes were promised in the Covenant of Grace and Sanctification were a blessing of the Covenant of workes then might it well be said that to evidence one by the other were a turning aside from the Covenant of grace to that other of workes But when they are both promised both communicated to us by the same Covenant there is no colour to charge this way of evidencing our estate with turning aside to another Covenant Object But may not a man that is under the Covenant of workes by giving himselfe to holy duties and actions and exercising himselfe in them come to attaine an habite of holines and be truly sanctified Answ Some have not doubted to affirme as much but falsely and the falsity of this opinion may be made evident by these Considerations following 1. This opinion imports thus much That one under the covenant of workes may performe acts that are holy which is false he may indeed doe such things as are materially holy as being commanded of God whose word and Covenant doth sanctifie them make the things holy in themselves but they are not formally holy but coming from their impure hearts thereby they are polluted and defiled Tit. 1. And therefore can have no such power to worke sanctitie in the subject whence they come 2. If true sanctification may be in one that is under the Covenant of workes then must we of necessity change the articles or promises of the Covenant of Grace make the promise of sanctification no part of it we must blot out those promises of writing the law in our hearts and putting a new spirit within us and all other promises of the like nature must be rased out of the covenant of grace if one under the Covenant of workes may attaine to this sanctification by his owne workes 3. This opinion is directly crosse and contrary to the Apostle in Gal. 3.2 where he tells us that we receive the spirit of Sanctification not by the workes of the law but by hearing of faith preached It is the doctrine of grace not of workes which makes us partakers of this spirit And hence it is that in 2 Cor. 3.6 he tells us that it is the new Testament which is the ministration of the Spirit by which the Spirit is ministred and conveyed uto us The law or the workes of the law doe not 4. Our being sanctified and our being Saints is
37.24.25 It 's I that have done all this c. But the spirit of grace is another spirit as it is said of Caleb and Joshua that there was another spirit in them Numb 14.24 Numb 14.24 whatsoever such an one doth as hath the spirit of grace working in him hee is still in himselfe as nothing as Paul saith of himselfe 2 Cor. 12.11 2 Cor. 12.11 that though hee was not behind the chiefe Apostles in the labour of the Gospel yet hee was still as nothing in his own eyes Had Paul been of a Pharisaicall legall spirit we should have had other language from him then to say I am nothing He would have had his trumpet blown before him to sound out his excellency and worth he would have gloried of his goodnesse not onely before men but before God But Paul had the spirit of grace in him and that made him to see that hee had nothing in himselfe to glory in but onely in the grace of Christ The spirit of the law will magnifie the works of the law and will cause us to magnifie our selves because of them but the spirit of grace will make us vile in our own eyes and our works to bee but as a spotted garment Isai 64. leaving us nothing in our selves that is of worth to glory in before God But may not a child of God rejoyce and take comfort in his obedience and fruit of holinesse which he bringeth forth Quest He may as is evident 2 Cor. 1.12 2 Cor. 1.12 Gal. 6.4 but how Answer Not as in that which justifies him or is his righteousnesse before God but as in the fruits which follow and flow from his justified estate so testifying unto him that he is under grace as also oppâ—sing his integrity against the calumnies and suspicions of men But how may I know that the comfort which I take from them is froâ— the spirit of grace and not from the spirit of the law Quest The spirit of the law makes a man goe no further then himself Answer 1 looking at himselfe as the whole author and worker of all the good which he hath done and therefore it is that such despise others in comparison of themselves if they see that they come short of themselves as he did Luke 18.11 Luke 18.11 But the spirit of grace teacheth a man to loâ—k at all he doth as wrought in him by the power of Christ as the Apostle saith 1 Cor 15.10 1 Cor. 15.10 By the grace of God I am what I am And so ascribes no more to himselfe though he hath done more then he doth to others that have done lesse The spirit of the Law hardens the heart against grace keeps Answer 2 the heart aloft so that it cannot submit and come down so low as to see that infinite need of mercy and grace that it stands in as Rom. 10.3 Rom 10.3 they being led by â—he spirit ot the law and glorying in their own righteousnesse they could not submit to the righteousnesse of faith it was too great a submission for them But the spirit of grace teacheth a man so to see his own uprightnesse and to take comfort in it that withall it makes him in lowlinesse and humility of spirit to flie to grace for acceptance of his best performances and to get pardon for the defect of them as we may see in Nehemiah chap. 13.22 Nehem. 13.22 Remember mee O Lord saith he and pardon me according to thy great mercy And so Paul 1. Cor. 4.4 1 Cor. 4.4 he knew his own faithfulâ—esse yet he durst not adventure himselfe to come before God to be justified thereby Let such therefore as glory in themselves and in their own works see by what spirit they are led even by the spirit of the law these are under the covenant of works Those that glory in grace and in Christ alone these are under the covenant of grace The covenant of works rested in and trusted unto can never Differ 9 in this state of corruption that we are now in work setled comfort peace and quietnesse of heart Let a man walke as exactly as flesh and bloud can attaine unto and let him withall build as confidently on this foundation as he possibly may yet the heart will be still in suspicion in doubt in feare uncertain what to trust unto doubtfull what his estate is But the Covenant of grace rested in and trusted unto doth settle the soule in peace Let a man renounce his own righteousnesse and fly to the free covenant and promise of grace and stay wholly upon it here is a sure anchor for the soule to rest upon Let waves swell and windes blow yet he hath built himselfe on a sure rock which cannot faile and the more confidently that a man adheres to the Covenant of grace the more assured peace he will finde This difference the Apostle lays down Rom. 10. from the 5th ver to 10. Rom. 10. from veâ— 5. to 10. where having before in the third verse laid downe a distinction of a two-fold righteousnesse one of workes the other of faith then next he commends the righteousnesse of faith which is by the covenant of grace above that which is by the covenant of workes and perswades to cleave to the one before the other by this Argument namely because the righteousnesse which is by workes leaves a man full of scruples and doubts making a man to be doubtfully enquiring who shall ascend up into heaven to tell him whether there be a place for him there or who shall goe downe into the deepe to tell him that he is saved from that infernall misery This dubious anxiety doth the Doctrine and Covenant of workes leave a man in but the Covenant of grace takes away all these scruples It saith not Who shall goe up into heaven c. It tells us that Christ is ascended to prepare a place for us nor saith it Who shall descend c. It teacheth us to believe that Christ is descended for to deliver us So that this doctrine of grace frees the minde of those scruples and perplexities which the doctrine of workes leaves a man intangled in He that rests on workes is like a wave of the Sea tossed and tumbled up and down and finds no rest he that rests on grace is like one built upon a rock and therefore cannot be shaken The reason of this difference is Because the Law which containes the summe of the Covenant of workes doth discover the perfect holinesse of God the puritie of his nature his hatred against sinne his strict justice and judgement so as the soule that is but in the least measure privie to his own impurity and sinfulnesse can never grow up to any confidence before God by any thing which he hath done When we have done the best we can reach unto yet the heart will still be doubtfull whether that which we have done be fully answerable to the
Wildernesse was changed in respect of the manner of Administration of it because it was not confirmed by the death of the Testator but this is confirmed by death and therefore herein neither matter nor forme can be changed any more in Joh. 17.24 We have Christ there making his last Will and Testament to be executed by his Father and what his Will is we have it expressed in his own words Father I will those whom thou hast given me may be where I am c. And who those be that hee meaneth by them that are given him is plainly expressed verse 20. Even those that believe in his name Christ doth not bequeath the Legacy of his Testament unto all in generall but to such as doe believe as for the rest he bequeathes nothing unto them Joh. 17.9 Object But there be same absolute promises of the Covenant which are without any condition at all on our part as the promises of the first gracâ— c. in which God promiseth to his Elect as yet uncalled that he will give them a new heart and take away the stony heart from them Ezek. 11. 36. Answ 1. We must consider the Covenant not only as consummate and made up with our selves in our own persons but as it was begun and first made with us and for us in Christ in which regard it is said to bee made with us before the world began Tit. 1.2 a promise of grace being made to Christ for us and to us in him Now if we thus consider the Covenant as made with us in Christ so the first grace it selfe is conditionall as well as the last Christ receives the promises of grace for us but he receives not the least of them but upon condition that he must lay down his life for them that he may performe them unto us as we see in Esay 55.5 Where God the Father makes a promise to Christ that he shall call a Nation or People to the knowledge of himselfe which is a promise of the first grace given us in our first conversion and calling but in respect of Christ this is not absolute but conditionall as appeares in verse 4. for he must be a witnesse unto the people to testifie unto them the will of the Father which he performed in his Propheticall and Priestly Office yea he must make his soule an offering for sinne Esay 53.10 and upon this condition he must have power to call a Nation to bring them home by effectuall calling unto God and thus in respect of Christ the very first Grace is conditionall though without condition on our part 2. Consider the Covenant in respect of the end of it which it leads unto which is life and salvation in which respect it is called a Covenant of life and peace Maâ—th 2.5 and if wee thus consider it it is conditionall in respect of our selves for these promises of life and peace are not made but upon condition of faith and obedience not to the unbelieving and profane Rom. 10.9.10 13. Rom. 8.13 Mat. 5.3 to 10. and thus whether we look to the first Grace as the beginning of the Covenant or to the last Grace as the end of it the one is conditionall in respect of Christ the other in respect of our selves there is a condition of both 3. The giving of the first Grace in our calling goes before our pesonall Covenant betwixt God and us by which we bind our selves unto him to take him for our God to depend upon him and to submit our selves unto his will first the Lord doth dispose us and fit us to a walking in Covenant with him by putting into us his own spirit as it is in Ezek. 36. and then he requires an actuall performance of Covenant on our part to walk according to the Grace received Look how it was in that Covenant made with Adam so it is in this Covenant of Grace in respect of the point in hand though otherwise there be wide differences betwixt them as we have seen before first God indues Adam with an habituall righteousnesse thereby enabling him for that obedience which he was to walk in and then having thus qualified him the Lord enters into a Covenant with him requiring of him to walk according to all that Law which was set before him and in that way of working righteousnesse to look for the life which was promised him so it is here in the Covenant of Grace first the Lord comes and takes away from us the heart of stone that evill heart of unbeliefe and gives us a spirit of faith and renewing Grace and then draweth the soule into a Covenant with him to walk with him in a way of faith depending upon him by faith and obeying him by faith so looking for the promise of eternall life Thus it was with Abraham first God gives unto Abraham a believing heart then he comes to him and tells him Abraham I am come to enter into a Covenant with thee and withall tells him what are the articles and conditions of the Covenant both on Gods part and on Abrahams on Gods part That he will be to Abraham and to his seed a God to blesse him and to be an alsufficient good unto him and on Abrahams part Requiring That he walk before him and be upright and keep his Covenant which was commanded him and so it is with all the Adult Children of Abraham first God gives us a spirit of Grace beginning to renew us then propounds to us the great things of his Covenant which he will bestow upon us and commands us to depend by faith upon him for the performance of them and if we thus consider of the giving of the first Grace this doth no whit crosse the condition of the Covenant but makes way for it enabling us to walk in Covenant with God that so he may bring upon us the good which he hath promised us Object But this putting of a condition to the Covenant of grace may seeme to confound it and to make it the same with the Covenant of works Answ It is not the having of a condition but the identity or samenesse of the condition which makes them the same Covenant all Covenants have a condition but all Covenants are not therefore one and the same but do differ according to the difference of the conditions which are made there being then one condition in the Covenant of works and another in the Covenant of grace they are therefore distinct Covenants though there be a condition in both Thus then we see there is a condition of the Covenant But to come to the second point before propounded why may some say doth the Lord require any condition of us and not bring us to life and glory without requiring any thing at our hand Answ 1. It is meet we should glorifie God and his grace towards us before he exalt us and bring us unto glory in this way it was that Christ himselfe went into glory according
and obey him no need was there to stirre him up to believe Gods goodnesse towards him of which he had no cause to doubt But when God cometh to make a Covenant of grace with man he finds him in his sin and rebellion full of feares and doubts and therefore had need to be encouraged to believe that God will be reconciled but then it was not so there was then nothing to cause distrust and therefore faith was not expressed in that covenant yet faith was then required as wee have shewed though not the same faith that is required in the covenant of grace But they differ in three things 1. The covenant of workes commandeth faith in God as a creator to preserve our being but not as a redeemer to deliver us from misery Adam was not bound to believe on God as a redeemer for then he needed no redemption But the Covenant of grace requires faith in God as a redeemer redeeming us from sinne and misery The Jewes professed they believed on God but by what faith When the faith of the Gospel was preached unto them by Christ and his Apostles they counted it a strange thing they clave to the Covenant of workes they therefore believed on God as a Creator but believed not on grace revealed in the Gospel by this faith they believed not on him 2. The Covenant of workes required faith to believe in God loving mee as created holy and continuing in the same puritie and holinesse before him and no further but the Covenant of grace commands faith to believe in God loving us and pitying us lost sinners 3. The faith required in the Covenant of workes was mutable as now all the righteousnesse required in that Covenant and so might be lost as afterwards it was by the sinne of Adam but the faith required in the Covenant of grace is such as is begotten of an immortall seed 1 Pet. 1.23 and therefore cannot be lost but abideâ— and continues for ever It is a faith that cannot faile Luk. 22. Thus yee see the same faith is not required in both Covenants Secondly It is not required in the Covenant of grace for the same end as it was in the Covenant of workes In the Covenant of workes faith was required as a part of that righteousnesse which the Law required it is one of the duties of the Law but in the covenant of grace it is required not as any part of our righteousnesse but onely as an instrument to receive and apprehend the righteousnesse which is wrought for us by Christ and therefore the faith required in the Covenant of workes was a giving unto God but the faith required in the Covenant of grace is onely a receiving from God that which he freely offers us Quest So that if the question be asked and stated thus Whether the Law and Covenant of workes doe require the same faith and to the same end as the Covenant of grace doth Answ I answer No it doth not as is evident by that of the Apostle Gal. 3.12 The Law is not of faith i it is not the doctrine of faith requiring faith and promising life upon believing but the Law saith thus The man that doth these things shall live in them as if he should say the Law requires not believing but doing therefore those are deceived that would bring in the faith of the Gospel to be required in the Law For the second doubt Quest 2 Whether doth not the Covenant of grace require workes as well as doth the Covenant of workes I answer It doth as is evident Titus 2.11.14 Answ The grace of God that bringeth salvation teacheth us to be zealous of good workes and Mat. 5.16 Let men see your good workes saith Christ though Christ preached not a Covenant of workes but of grace yet he calls for good workes But marke the difference 1. The Covenant of workes doth not require workes for the same end as the Covenant of grace for that requires workes as the matter of our justification before God so saith Moses understanding him in a Legall way Deut. 6. last This is your righteousnesse but the Covenant of grace requires workes not as a part of our righteousnesse but that thereby wee should glorifie God and manifest it that wee are made righteous by Christ James 2. wee are thereby declared to be righteous the godly conversation of a Christian maketh it evident to the consciences of men that he is a justified man 2. The workes that are required in the Covenant of grace are not required from the same beginning the Covenant of workes requires workes to be performed from our own strength and abilitie received in the Creation it presupposeth abilitie in our selves to doe what it requireth But the Covenant of grace requireth workes to be done by the help of the Spirit of Jesus Christ Phil. 4.13 I can doe all things saith the Apostle through Christ strengthning mee that is the power which the Covenant of grace directs us unto 3. The Covenant of grace doth not require works in the same order as the Covenant of workes doth for the Covenant of workes requires workes first and then faith to believe our selves beloved unto life but the Covenant of grace requireth faith first and then that we bring forth good workes therefore saith the Apostle Titus 3.8 Let them which have believed be carefull to shew forth good workes He doth not say Let them which have done good workes believe but first believe and then doe good workes he placeth faith before workes and hence it is that the obedience of the Gospel is called the obedience of faith Rom. 16.26 as following faith and springing from it Thus then this difference of the condition of the Covenants remaineth the one Covenant commanding workes the other faith Vse Let therefore every soule looke unto his faith that expects to receive the blessing of life by faith wee are brought into Covenant with God and are enabled to wait for the blessing of it Those that are of faith are blessed with faithfuâ—l Aâ—raham Gal. 3.9 Though there be imperfection in your works yet if your faith be working and it be not a dead faith but fruitfull manifesting it selfe in a holy life here is comfort it is faith that gives interest in the Covenant of grace let it appeare that it is a faith unfeigned and this is the condition to which God hath promised life and salvation Differ 2 The second maine difference is this namely that the Covenant of workes is made without a Mediator to mediate between God and man But in the Covenant of grace there is a Mediator coming between to unite God and man together and make them one Hence Heb. 9.15 Christ is called the Mediator of the new Testament so also Heb. 12.24 but the first Covenant of workes had no Mediator The reason of this difference is because when God came to make a covenant of workes with Adam then there was no disagreement between God and man
false Apostles urged it as a worke of the Law as a dutie and worke to be done necessary to justification and salvation Now the Apostle in saying that if they were circumcised they were bound to keepe the whole Law doth not look at the Primitive institution of it but hath respect to that which the false Apostles intended urging Circumcision as a work of the Law necessary to their justification and salvation and thus taking it the Apostle doth truly tell them that if they were circumcised in this manner and to this end they were bound to keepe the whole Law because by what reason Circumcision was necessary by the same reason all the rest of the Law was necessary also and if they were bound to observe Circumcision to be justified by it then were they also bound to observe the whole Law because if wee be justified by workes wee must doe all the Law to obtaine justification by it This is the Apostles intent but this doth no more prove Circumcision to be a seale of the covenant of workes then our Baptisme is Concerning which I may say as much as Paul doth of Circumcision if any shall esteeme Baptisme as a worke by which to be justified I will then say to such a one that if he be baptized in this manner and for this end to be justified by it as by a worke that then he is bound to keepe the whole Law But did not Circumcision in the Primitive institution of it Quest bind them to the observation of the whole Law Yes but not in that sense as now wee speake of Answ it bound Abraham and all his seed and all such people as should joyne themselves unto them to observe all the ordinances and commandements of God But how not as workes to be justified by but as meanes by which they should testifie themselves to be a separated people severed from other people of the world having peculiar Lawes given to them to walke by They had ceremonies to lead them to Christ such as no other people had they had Judgements and Lawes of State given by God himselfe so as no other people of the world had the like they had the Morall Law revealed unto them more fully then any other people and in the observation of all these they were to testifie themselves to be the people of God not communicating with the Lawes of other Nations but walking in their owne but yet not so as to justifie themselves thereby Circumcision bound them to the observation of the Law in the former way but not in the latter Argu. 2 The covenant of workes binds not to the observation of the ceremoniall law but of the Morall onely but that covenant at Mount Sinai bound them to the keeping of the Ceremoniall law and therefore was not properly a covenant of workes Hence saith the Apostle Heb. 9.1 to 6. That the first Testament or Covenant had ordinances of divines service c. By the first Testament meaning the Covenant delivered at Mount Sinai Now these ordinances mentioned by the Apostle were types and figures of spirituall things belonging to the Church of the new Testament and did appertaine to the covenant of grace signifying the blessings wee receive by Christ and if these ordinances respecting Christ were given in the first Testament or Covenant then surely that Testament or Covenant was not a Covenant of workes Argu. 3 That Covenant which did so convince of sinne as that it did also shew the way of expiation of sin and of forgivenesse could not be a covenant of workes for the covenant of workes onely convinceth of sinne and condemnes for sinne but shews not the way of expiation of sinne But this covenant at Mount Sinai did so convince of sinne that withall it shewed the way of forgivenesse for it taught men to looke for righteousnesse by the bloud of the sacrifice which was in type the bloud of Christ and therefore it so revealing and shewing Christ it could not be the covenant of workes Argu. 4 The covenant of workes was in Adam made with all none excepted not with one people more then another But this covenant made with Israel was made with them as with a select chosen and peculiar people whom God had taken to himselfe out of all the people of the earth and thence is that Preface before the Law I am the Lord thy God that brought thee out of the land of Aegypt God had separated them to himselfe from Aegyptians from Canaanites from Edomites c. and then revealed his Covenant unto them therefore this covenant made with Israel alone cannot be a covenant of workes which is made with all flesh That covenant which God made with Moses his person was Argu. 5 not a covenant of workes but of grace but the covenant which God made with them was the same which he made with Moses as appeares Exod. 34.27 therefore c. If any shall say that God then made a covenant of workes with Moses then it must follow that Moses was not now nor before under a covenant of grace which is contrary to the Apostle Heb. 11.23 24. when he saith By faith Moses when he came to yeares c. or else if he were before and now under the covenant of grace and yet now God makes another covenant with him putting him under the covenant of workes then a man may be at the same time under both covenants of workes and grace and so both under blessing and curse and in a state both of life and death If it had been a covenant of workes which God made with Israel Argu. 6 at Mount Sinai then should he have called them from a covenant of grace to a covenant of workes from a covenant of life to a covenant which now in this estate of corruption ministers nothing but death which is contrary to the Apostle Gal. 3.17 where he shews the Law cannot disanull the former Testament this were to make the Lord goe from a covenant of grace to a covenant of workes and it were the same in effect as to make them perfect by the flesh when the Lord had begun with them in the spirit Gal. 3.3 God carries on his people from faith to faith from grace to grace and not from grace to workes Therefore the covenant then establisht with them was not a covenant of workes for them to expect life by but onely the covenant of workes was then revealed with reference to the covenant of grace That covenant which was made by a sacrifice coming between Argu. 7 and confirmed by the bloud of the sacrifice that covenant is not a covenant of workes but this covenant was so made and confirmed Exod. 24.2 3 4 5 6 7 8. that sacrifice typed the sacrifice of Christ that bloud typed out Christs bloud but Christs bloud doth not confirme the covenant of workes but of grace But against this some doe object divers things Object 1 They say the covenant made with Israel at Mount
of the forgivenesse of sinnes in the killing of the sacrifice in putting their sinnes upon the head of the Goat So also the Law was written in their hearts else David could not have said Thy law is within my heart but not so fully as in the new manifestation of the Covenant under the Gospel In Joh. 7.39 it is said The Spirit was not yet given because Jesus was not yet glorified not but that the Spirit was then given in a measure but not so abundantly as after his ascension So here c. But in Gal. 4.22.24 25. the Covenant at Sinai is expresly distinguished Object 6 from the new covenant or testament the covenant at Sinai being signified by Hagar which brings forth children to bondage who was cast out with her sonne and haâ— no inheritance with Isaac the sonne of the free woman therefore the covenant at Sinai must needs be a covenant of workes It is not to be denied Answ but that the Law which is the summe of the covenant of workes was then published at Sinai but wee must withall remember what was before expressed concerning the two-fold consideration of the Law First Absolute in it selfe as it was given to Adâ—m Secondly Respective depending upon the promise of grace in which respect it was given to that people of Israel Now the Apostle speaks of the Law and covenant of works both wayes First he speakâ—s of it in the relative consideration as it had respect to that people and to the covenant of grace before made with them in Abraham and of this consideration of it he speakes from Chapter 3.17 to Chapter 4.21 and then from the beginning of ver 21. of the fourth Chapter to the end of the Chapter there he begins to intreat of the Law as simply considered in it selfe And indeed if wee so consider it simply by it selfe it doth containe nothing but a covenant of workes and begets children to bondage which shall have no inheritance with the children of promise which lay hold of the new Covenant but yet the former truth still holds firme and unshaken namely that it was not a Covenant of workes as it had respect to that people that is it was not given to them with intent that they should looke to be justified and to live thereby but onely to lead them to Christ and to restraine transgression as the Apostle fully shewes in the third Chapter This two-fold consideration of the Law here spoken of is evident to any that doth with attention read those two Chapters and attends to the scope of them for that which the Apostle speakes concerning the Law and the Jewes being under the Law Chap. 4.1 2 3. c. cannot be meant of those that are under it as under a Covenant of workes but of those that were children of God by grace though yet under age c. Againe that which he speakes of the Law in Chap. 4.29 30. with the verses before from ver 21. to the end cannot be applyed otherwise then to the children of the Law and Covenant of workes strictly and properly so called And therefore this two-fold consideration of the Law is grounded upon the Text it selfe And the Apostle ariseth from one of these unto the other First speaking of the Law as it had reference to that people shewing for what end it was given unto them which he handles Chapter 3.17 to Chap. 4.21 and then falls to an absolute consideration of it in it selfe shewing the danger of being under the Law being so considered simply as a covenant of workes namely that it casts us out of the inheritance which is given onely to the children of promise the Covenant then which God made with Israel at Sinai was a covenant of grace God renewing with them the former covenant made before with them in Abraham but withall did then shew them the covenant of workes what it was thereby to force them to cleave unto the former promise of grace The summe is that though the Law which containes the covenant of workes was delivered to the Israelites at Mount Sinai by a Mediator Moses by reason of that reference it had in them to the covenant of grace yet was it not so given by a Mediator unto Adam to whom it was given as a meere covenant of workes by which he should live And in this appeares the difference between the one Covenant and the other the covenant of workes is without a Mediator there being no breach between God and man when the covenant of workes was given But the covenant of grace is by a Mediator to make up the breach which sin hath made between God and us so as now in this estate of sin there is no peace with God no blessing from God but it must be obtained by the Mediator between God and man Jesus Christ Hence is that Ephes 2.13.16.18 where the Apostle shewes how both Jewes and Gentiles are made neere to God by Christ Wee were aliens and strangers but now are made Citizens with the Saints and of the houshold of God and have entrance and accesse to the Father by Christ Neither is there any other blessing to be looked for but as it comes to us through the hand of the Mediator he it is that hath received gifts for men Psal 68.18 and he gives gifts to men Eph. 4.8 by him wee have remission of sinnes Eph. 1.7 by him wee receive the Spirit of life and grace Joh. 1.16 By him the Mediator wee enter and are brought into covenant with God by him we are kept in covenant with him by him wee receive all the blessings of the Covenant and without a Mediator there is no peace no blessing to be looked for All the promises of the Covenant are made by him and fulfilled 2 Cor. 1.20 In him they are yea and Amen though every promise doe not by name mention Christ yet it hath respect unto Christ and without Christ wee can receive nothing that comes in the nature of a blessing or that comes from grace Grace comes onely by Jesus Christ Joh. 1.17 This serves to let us see the misery of all such as are under the Vse 1 Law under the Covenant of workes and not under grace let them consider they must come and stand before God the Judge of all who shall judge every man according to his workes and then shall all their sinnes be set in order before them and laid unto their charge and the Law passe sentence of death upon them and their own Consciences terrifie them and which is the upshot of their misery there shall be none to plead for them not one in heaven and earth to stand betwixt Gods wrath and them to turne it away from them but they shall be left unto themselves to dye and perish in their sinnes The Law hath no Mediator Christ is no Mediator to such as are under the Law he hath not a word to speake for them he tells such Joh. 17.19 how little they must
such hypocrisie in their best actions that they cannot thinke that ever such sorry services such lame and sick sacrifices should be accepted of God But tell me you that thus complaine To what do you look that you may finde acceptance with God To your workes or to the riches of grace revealed in the covenant of grace accepting your person through Christ Doe you looke that your worke should be accepted for its own sake or through grace in Christ your persons being first accepted in him If you looke to your workes God regards neither you nor them but if you fly to the aboundance of grace looking for your acceptance there then feare not thy weakest endeavours are accepted before God and doe find favour in his fight Our comfort lyes not in the excellency of our duties but in our free acceptance in Christ Thinke thus thy workes being done never so weakly are not worse then thou thy selfe wast when first thou wentest to the throne of grace begging to be received through grace If then God did in mercy accept thee when thou wast so vile doubt not but out of the same grace and mercy he will accept thy worke also his promise being that he will spare such as a man spareth his sonne that serveth him Mal. 3.17 Mal. 3.17 Great cause hast thou to be humbled and displeased with thy selfe that thou canst performe no better service to thy God that thou art so dead and livelesse in the things of thy God who hath so graciously looked upon thee But no cause therefore to thinke that thy service is not accepted because Gods acceptance begins in the person not in the worke accepting the worke for the persons sake And therefore if God have accepted thy person he will accept thy worke also The fourth difference is this In the Covenant of workes a man Differ 4 is left to himselfe to stand by his own strength But in the Covenant of grace God undertakes with us to keep us through faith The reason of this difference is because when God comes to make a Covenant of workes with Adam he finds him furnished with a sufficiency of power which was put into him in his creation But when he comes to make with us a Covenant of grace in this estate of sin he finds us of no strength Rom. 5.6 Rom. 5.6 impotent feeble possessed with a spirit of infirmitie made up of weaknesses having no power and therefore Isa 40.29 the Lord promiseth unto such that he will give strength unto them and increase power The Lord knowes the infirmitie of our flesh how impossible it is for us to fulfill any part of the righteousnesse which the Law requires Rom. 8.3 Rom. 8.3 He knowes also what powers we have against us Ephes 6. and therefore he tells us that we are kept not by our own power but by his power through faith unto salvation 1 Pet. 1.5 1 Pet. 1.5 And hence is that in Joh. 10.28 Joh. 10.28 Christ tells us that none shall plucke us out of his hand And this is the reason that though Adam fell from his first estate and lost the life promised in that Covenant made with him yet we fall not he had more strength of grace then wee and wee have more corruption then he for he was then pure without sin yet being left to his own liberty he willingly forsooke the commandement of God and fell into a state of perdition But wee being weaker then he yet being once taken into the Covenant of grace though we have the same powers of darknesse against us as he had yet wee fall not so as to sin unto perdition as he did because wee are supported by the power of God Adams life was put into his own hand ours is put into the hand of Christ wee are committed to his care and trust The Father hath given us unto the Sonne the Sonne hath taken us at the hand of the Father and hath undertaken with the Father for us to present us before him As in Gen. 43. Gen. 43. Judah undertakes with his father for Benjamin At my hand saith he shalt thou require him c. So doth Christ undertake for us at his hand the Father requires us and Christ hath ingaged his own faithfulnesse to keepe us till he have presented us perfect before his Father Vse 1 See hence the ground of that which sometimes seems marvellous in our eyes we see men of different abilities some simple weak and despised others indued with eminent gifts and excellent parts yet those that so excell many times fade and fall away their graces wither their light is extinct and they go out like the smoke of a candle with an ill savour whereas the weak and simple ones are upholden and go from strength to strength and increase with the increasings of God The reason hereof is because the one sort viewing themselves and their own excellencies in the glasse of their own conceit they trust in themselves and in their own strength and do not commit their souls to God to be kept by him and so are left unto themselves And then at length meeting with some temptation which is stronger then they their confidence and their strength fails them and so they fall and being left unto themselves they are never able to rise any more whereas the other being sensible of their own infirmitie and casting themselves on the power of God to be kept thereby they are hereby preserved and upholden against all the powers of darknesse which are against them so that either they fall not or if they do fall yet they rise again And thus it comes to passe that these that are weak in themselves they are strong through Christ as 2 Cor. 12.9 2 Cor. 12.9 And those that are strong in themselves are indeed weake in the power of God having no help nor assistance from him and so are quite overthrown This may stay the mindes of those that are weak they think they Vse 2 shall never hold out They cannot deny but the Lord hath shewed mercy on them and wrought his grace in their hearts but they feare they shall not hold out they feel such a power of corruption in themselves so many lusts such strong temptations who can endure True not of your selves but God is able to make you stand Rom. 14.4 Rom. 14.4 do but commit your soules to him in wel-doing as 1 Pet. 4.19 1 Pet. 4.19 And then consider that noble resolution of the Apostle 2 Tim. 1.12 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him go thou and do likewise If a friend relying upon thy trust and faithfulnesse should bring a Jewell to thee and intreat thee to keep it carefully thou wouldest be ashamed to be carelesse of it Christ is the faithfull and true witnesse therefore commit thy soul to him and he will keep
a type of one under the covenant of works I have served thee these many years never brake thy comandment c. Hence is that in Rom. 11.4 To him that works the wages is counted a debt Man might have required life from God as a due debt But in the covenant of grace a man hath nothing left him of his own to glory in before God But all his glorying is in the grace of God as 1 Cor. 1.30 31. 1 Cor. 1.30 31. Christ is made unto us wisdome righteousnesse sanctification and redemption that whâ—soever glories should glory in the Lord. The covenant of grace teacheth us to look at our selves as lost and undone creatures but withall to look at the riches of grace and to glory in Christ As Paul 1 Tim. 1.13.14 I was a blasphemer c. But the grace of our Lord Jesus Christ was aboundant towards me This difference the Apostle layes down on both parts both in respect of the covenant of works and of grace Rom. 3.27 Rom. 3 27. Where is boasting then It is excluded By what law Of works No the law of works doth not exclude boasting but it is excluded by the law of faith which is the summe of the covenant of grace And so Ephes 2.9 Ephes 2.9 We are saved by grace and not by works Why so lest any man should boast as implying that there is matter of boasting if saved by works but not in bâ—ing saved by grace It is with us now as with a company of condemned prisoners all have received the sentence of death but thoâ—gh some be executed yet others are spared by favour from the Prince what have those that are saved to glory in more then the other Nothing in themselves onely in the favour of the Prince As in Pharaohs two officers whereof one was restored the other hanged so it is with us we are all condemned all have received a sentence of death in our sâ—lves and in some God will shew forth his wrath and make his power known Rom. 9.22 Rom 9.22 others he will spare reserving them as vessels of mercy prepared unto glory But nothing hath one to glory in more then the other but onely in the riches of grace which was shewed to the one and not to the other They that are saved may say I was in the same condemnation but the Lord hath had compassion on me because it so pleased him Here is that which gracâ— teacheth us to glory in Hee that is under the Law if hee fulfill the Law may say as Deut. 9.4 Deut 9.4 For mine own righteousnesse c. But he that is under grace must say as Deut. 9.6 Deut. 9.6 Not for mine own righteousnesse but according to his great mercy Tit. 3.4.5 Tit. 3.4 5. Object But Gal. 6.4 Paul who taught a covenant of grace no where more then in that Epistle yet wisheth a man to prove his own work that so he may have matter of rejoycing in himself and not in another Therefore it may seem that even the covenant of grace teacheth a man to glory in himselfe There is a twofold glorying one of confidence Answer the other of a good conscience First there is a glorying of confidence in regard of our righteousnesse and justification by it before God And this the Apostle wholly excludes Rom. 3.27 Rom 3.27 Ephes 2.9 Ephes 2.9 as was shewed before n ither doth he give any allowance to this in the place alledged Gal. 6.4 Secondly there is the glorying of a good conscience before men and this is allowed unto the Saints Thus Paul himselfe 2 Cor. 1.12 2 Cor. 1.12 My rejoycing is the testimony of a good conscience and 1 Cor. 9.15 And this glorying is either sincere and upright or hypocriticall and unsound Sincere glorying is when a man being privie to his own integrity pleads his own faithfulnesse against the calumnies and accusations of men As Job when he was accused to be an hypocrite was forced to plead the uprightnesse and holinesse of his former conversation chap. 30. 35. And so Paul when hee began to bee vilified among the Corinthians was constrained to plead his own faithfulnesse and diligence and great labours in the work of Christ which hee did in the integrity of his conscience lest the Gospel should be despised Hypocriticall glorying is when a mans glorying in himselfe ariseth not from the soundnesse of grace and the uprightnesse of his own conversation but from a vain proud comparing himselfe with other men as bâ—ing more excellent then they in his own eyes like the Pharisâ—e Luke 18.11 Luke 18.11 I am not as other men c. Now the Apostle speaks of this last kind of glorying whereas some had fallen by infirmity v. 1. others were ready to please themselves that they had not discovered so great weaknesse as others had done and so were apt to think better of themselves and therein to boast The Apostle therefore exhorts them not to glory in this that they were stronger then such as had so fallen but to examine whether all were well with themselves and sound within because otherwise the matter and ground of their rejoycing is in anothers weaknesse and not in their own goodnesse rather in anothers falling then in their own sure standing by grace and so they glory in another not in themselves which is but an unsound and vain kind of rejoycing and this the Apostle condemnes But Hezekiah glories even before God Isai 33.3 Isaiah 33.3 Remember Object O Lord saith he what I have done c. Answer He glories not of his merit and worth unto justification but of his uprightnesse and good conscience As if hee should say Thou hast been wont to shew favour to thy servants that have walked faithfully before thee therefore doe the like unto me and so usâ—th it as an argument to encourage himselfe to seek and hope for favour from the Lord. Vse Hereby we may see of what spirit wee are whether it bee the spirit of grace or of the law that dwels or works in us There is a spirit or the law and there is a spirit of grace The spirit of the law may teach us and inform us of the duties we ought to walk in and also stirre up to a lâ—gall performance of them by the light which it hat wrought and yet the spirit of grace may still bee wanting Would wee know then whether the spirit which is in us be a spirit of the law or of grace the point in hand will shew it The spirit oâ— the law fills a man with rejoycing and glorying in himselfe and in that which he hath done it makes him to boast of his own righteousnesse as the Pharisee Luke 18.11 12. Luke 18.11.12 he is full of his own goodnesse and as the Church of Laodicea Rev. 3. The spirit of the law maketh a man to say as the proud King of Ashur Isai 37.24 25. Isaiah
Pet. 2.20 then their latter end is worse then their beginning Here is another way to make voyd the grace of God to our selves 3. When we turne the grace of God into lasciviousnesse as Jude third verse when men presume upon grace they sin presumptuously and thinke that Grace shall beare all save all and though they goe on presumptuously in an head-strong way yet Grace shall pardon all This Paul meets withall Rom. 6.1 Rom. 6.1 Shall we fin that grace may abound c. Men are ready to abuse the precious Grace of God we will sinne and grace shall abound This turning of grace into wantonnesse frustrates the Covenant of grace unto our selves Jude 3.4 verses Let us therefore take heed that we sin not against grace I would to God that none of these things were found in the Generation of Jacob among our Churches sinnes against Grace are the most dangerous sinnes therefore beware Differ 12 The Covenant of workes was made with man in the state of Innocency before his fall but the covenant of grace was made afterwards when he had fallen for before the fall there was no impossitie but man was able to have fulfilled the Law and therefore God might justly require such obedience of him then man stood in no need of a Covenant of grace he might have had life by the Covenant of workes but after the fall then he became impotent unable to fulfill the Law which God had given him and then without a new Covenant of grace he could not live and therefore now God enters into a Covenant of grace with him Object This may seeme to imply that the Covenant of workes is more ancient then the Covenant of grace which is not to be granted because the Covenant of grace was from before the world began 2 Tim. 1.9 Tit. 1.2 2 Tim. 1.9 Tit. 1.2 I answer that both covenants must be considered two wayes Answer First as they were in mente divina in the counsell and purpose of the Father Secondly as they are actually enacted and stricken with us Now if we speak of the former how they were in the eternall purpose of God then I say it is true that the covenant of grace was from eternity But so was the covenant of works also which appeares by these two things First both these purposes that I may so speak for our conceiving though both are but one in God I say both these I wil glorifie my self in my justice and I wil also glorifie my selfe in my grace are from eternity one as well as the other Rom. 9.22.23 Now the means of glorifying his justice is by entring with mâ—n into a covenant of works therefore as the end was from eternity so was the means also Secondly Christ himself when he received the promise and covenant of grace for us did withall receive a commandment and covenant of works to be fulfilled by him in our behalfe Hence he is said to bee made under the law Galat. 4. Galat. 4. he received a commandment from the Father John 12.49 John 12.49 And was sent to fulfill the righteousnesse of the Law for us Rom. 8.3 Rom. 8.3 By which means he becommeth the end of the Law Rom. 10.4 Rom. 10.4 And as he was made under the Law and did fulfil it in fulness of time wherin he was sent so he was preordained hereunto before the world was 1 Pet. 1.20 1 Pet. 1.20 So that in respect of Gods counsell and purpose there is neither prius nor posterius betwixt these covenants but they are from everlasting neither of them before nor after another But if we look at the manifestation and enacting and striking of the covenant with us the covenant of works was first in as much as the state of perfection was before the state of imperfection in which the covenant of grace was made with us Therefore for a man now to suppose an accomplishing of the covenant of works to be saved thereby Vse is in effâ—ct to conceive a new creation of man or to suppose man not fallen but as perfect as Adam was in his creation before his fall and is in effect the same as to say that we have no need of a covenant of grace as then Adam had not The covenant of works is revealed by the light of Nature but Differ 13 the covenant of grace is revealed by a supernaturall light from above Natures light teaches men to look for life and righteousnesse by works and this is written in all mens hearts Rom. 2.15 Rom. 2.15 And therefore if you should ask all the men in the world severally one by one How doe you hope to be saved They would all answer By works and by doing good All men by nature have something of the law in their hearts though sin hath blotted out a great part of it but the covenant of Grace is not known but by the revelation of the Spirit Hence saith the Apostle 1 Cor. 2.6 7 8. 1 Cor. 2.6 7 8. that the Gospel is a mystery an hidden wisdome which none of the Princes of the world knew though they have the greatest helps to find out hidden things but it is brought by the Son out of the bosome of the Father John 1. John 1. Flesh and bloud doth not reveale this doctrine Matth. 16.17 Matth. 16.17 Vse Then let no man think to attain the knowledge of the covenant of grace and find out the mystery thereof by naturall understanding by any strength of wit learning The strongest parts will not reach it till it be revealed to us from heaven And if any have understood the mystery of this covenant let them learn to say as Christ doth Mat. 11.25 Father I thank thee that thou hast revealed these things unto me c. Differ 14 The covenant of works was made with all men all men being in Adams loins and he standing as a publick person in the room of all his children when God made that covenant with him but the covenant of grace is not made with all men but only with the faithfull with those that are given unto Christ by the Father John 17. John 17. And therefore by the covenant of works God is a God to one as well as to another God is not God of one people more then of another by the covenant of works for it was made equally with us all in Adam it being made with him for all his posterity And therefore seeing we are all equally the sons of Adam this covenant makes no difference betwixt man and man but all are shut up under it all bound to fulfill it and if they break it as we all doe then liable are we to the sentence of death But in the covenant of grace God is the God of one people and not of another Hence is that in Gen. 17.21 Gen. 17.21 God saith that he will establish his covenant with Isaac and not with Ishmael So it was made with
Jacob and not with Esau with Abel and not with Cain with David and not with Saul not with Iudas but with Peter with the Jewes first and not with the Gentiles and after with the Gentiles and not with the Jewes By this covenant one people becomes a more peculiar people then another As first of Peter 1 Pet. 2.9.10 2 chap. the covenant of grace is not universal it is not made with all as the covenant of works was Let none therefore look for the blessing of life and salvation by being a son of Adam Vse the blessing of the covenant of grace is no common blessing Naturall life is common to all but spirituall and eternall life is the peculiar blessing of the covenant of grace made onely with those that are given unto Christ Therefore the Lord speaking of those that he will be a God unto Zach. 13.8 9. Zach. 13.8 9. saith That two parts shall be cut off and to the third hee will say You are my people Let us not therefore flatter our selves with vain hopes that he that made us will save us No he that made you will have no compassion on you so long as you remain an impenitent and disobedient people Isai 27.11 Isai 27.11 All doe not so much as heare of this covenant nor know it all that doe heare of it and have knowledge of it doe not enjoy the blessing of it as Matth. 13.11 Matth. 11.25 Matth. 13. Matth. 11.25 Therefore it were good for every one of us that we would begin to suspect our selves and to question our interest in this covenant Ask our selves yea and ask others and goe and enquire at the Lords own mouth Am I within this covenant Have I any part or portion in the blessing of it Sure I am that I am by nature under the covenant of works but am I translated into the covenant of grace The salvation brought by this covenant Object is a common salvation Jude vers 3. True it is common to all that doe beleeve Answer whether they bee Jewes or Gentiles whether those that lived before the incarnation of Christ or since There is not one way of salvation for one and another for another but one way for all that shall be saved But it is not common to all flesh therefore doe not build upon this false principle that all that heare of the covenant of grace with their eares are partakers of the blessing comming by it No it is no common salvation but onely to those that enter into a covenant with God to those that beleeve and bring forth the fruit of a living Faith One that is under the covenant of works may get from under Differ 15 that covenant and may come to be under the covenant of grace but he that is once under the covenant of grace can never bee brought back under the covenant of works any more A member of Adams body may be lost but a member of Christs body can never be cut off Adam being under the covenant of works lost himself wholly and therefore may lose a member of his body much more But those that are engraffed into Christ are safe he saves himselfe and all that belong to him Esay 63.5 John 17.12 Vse 1 A word of incouragement to those that are yet under the covenant of works that yet live in their sins and find their consciences condemning them consider there is a possibility that you may come to be under a covenant of grace break off your sins give up your selves unto God it may be he will receive you Vse 2 See the safe estate of those that are under the covenant of grace here is a safe harbour here cast anchor upon this rock and here is no danger the ship may be tossed but cannot perish In Matth. 8. the ship in which Christ was was tossed with wind and water so as the Disciples were afraid yet it sunk not The law hath no more power against you yee cannot come under the power of the law any more Rom. 6. Thus much of the differences between the covenant of works and of grace which differences are carefully to be observed and kept inviolable for if we begin to confound these two covenants we bring in a confusion into all Religion As the Papists have done by confounding the differences between the covenants They make the covenant of grace to differ no otherwise from the covenant of works then a thing more perfect from that which is imperfect and to be distinct onely in respect of degree and so in effect they make them all one They call the commandements given by Moses the old Law and the Gospel the new Law and herein they make all the difference that the new Law as they call it giveth rules of greater perfection and difficulty then the old Law As where the old Law as they term it commanded Thou shalt not kill the new Law forbids one to be angry unadvisedly c. And hence scil from the confounding of these two covenants follows their doctrine of the possibility of the keeping the whole Law That whereas the Scripture speaketh of an Evangelical keeping of the law in uprightnesse and sincerity and acknowledgeth it in the Saints as in Zachary and Elizabeth they not putting difference betwixt Law and Gospel they apply this to a legall keeping of the commandement which is quite contrary to the mind of the Spirit of Truth speaking in the Word Hence also they teach that there is but oâ—e way of justification in both covenants which is by works as they say The new law gives more grace to fulfill the commandement of it then the old doth but the way of justification is the same thus they teach Therefore we must be carefull of keeping these differences between the covenant of works and of grace But Christ who was the Minister of the covenant of grace Object calls his doctrine a new commandement John 13.34 15. chap. 12. Joh. 13.34 cap. 15.12 and therefore it is a doctrine of works as well as the former commandement given by Moses It is true that the Gospel and Covenant of grace hath its commandement Answer 1 as well as the law and covenant of works but withall it reveales the free promise of grace and of righteousnesse without works which the law and covenant of workes doth not The commandements of the covenant of grace are in part Answer 2 different from the other commandements of the covenant of works For the great commandement of the covenant of grace is that we beleeve in the Name of the Son of God that we may have life by him 1 John 3.23 1 John 3.23 thereupon the Gospel is called the Law of Faith as opposed to the law of works Rom. 3.27 Rom. 3.27 Though the doctrine of grace command the same duties as the Answer 3 covenant of works doth as of love feare and of keeping the commandements and it ratifies the duties of the
was at first full of grace and goodnesse an Image of the blessed God but now he is become a spectacle of misery So all other things under the Sun are to him turned to vanity and vexation of spirit As a deale of wind in the body doth not refresh it but gripe and pain it so all the windy comforts of the world cannot satisfie but rather trouble us till we recover our fellowship with God As we lost our felicity in losing God so we must recover it again by recovering him Therefore wee find in experience that the soule never finds setled test till it come to rest in God As the Bee goes from flower to flower because there is not full contentment to be found in any one so the soulâ— from creature to creature til it comes to God Hence the Lord is called the rest of the soule Psalm 116.7 And this the Lord knowing that the soule cannot find rest any where else but in him therefore he will communicate himself to them this being his end to make the creature blâ—ssed by enjoying of him Consider how God is an All-sufficient God to us in two respects First in respect of all our occasions and necessities whatever our case be It 's Gods prerogative alone to be an universal good The things of the world can help but against some one thing bread against hunger drink against thirst cloathes against cold and nakednesse houses against wind and weather friends against solitarinesse riches against poverty Physick against sicknesse c. But God is an All-sufficient good he supplies all the necessities of his people he is all in all to them he is habitation to them he is life c. he doth good to the inward and outward man his grace is sufficient to help all the defects of the soule Look upon the guilt of sinne there is abundant grace to pardon Are our infirmities many there is power in Gods grace to heale them Are our corruptions strong the power of Gods Spirit can overcome them and make us able to keep his Statutes and Judgements and to doe them Are our consciences disquieted and our peace broken His joy is able to make us rejoyce with joy unspeakable and glorious Again his sufficiency extends also to the body all the welfare of the outward man is laid up in God he is the God of our life Psal 42.8 Psalm 42.8 and the strength of our life Psal 27.1 Psalm 27.1 He is a quickning spirit 1 Cor. 15.45 1 Cor. 15.45 which though it be true in regard of the inward man which he doth also quicken by his Spirit and grace yet it is there spoken of the outward man of the body which the Lord shall quicken after death and doth now keep alive by his power For in him we live and move and have our being Acts 17.28 Acts 17.28 When God formed the body at first out of the dust whence had it life Not from it selfe nor from any creature God breathed into him the breath of life and so he still keeps the breath in our nostrils and upholds our soule in life or else we should presently return to dust Secondly God is an all-sufficient good in respect of all times and seasons both for this life and the life to come Other things serve but in their seasons as it was said of David that he served his time so doe the things of this life but they continue not our health and strength are with us in youth but they stay not The flowers give their smell in the spring but by and by they are withered and gone The Sunne gives light in the day time but hides it selfe in the night cloathes keep us warme but they wear away But God is a lasting yea and an everlasting good He is God and changeth not and therefore is called God from everlasting to everlasting Psal 90.2 In a word he is sufficient First to save us from all evill and thence hee is said to bee a Wall of fire round about his people Zach. 2.8 So also a Cloud against the heat a Shield and Buckler against the Sword c. an all-sufficient protection to his people against all evill Secondly an all-sufficient good to communicate all blessings to us which we stand in need of therefore hee promises to open his good treasure Deut. 28.11.12 And hee tells Abraham when hee enters into covenant with him that he will be his exceeding great reward I will be all things to thee Hence the Lord is called a Sunne Psalm 84. that as the Sun is the cause of all fruitfulnesse to the earth bringeth forth corn grasse and hearbs and withall cherishes them so the Lord by the influence of his grace and goodnesse bringeth forth something out of every creature for the good and comfort of his people Thirdly he is able to make up all our losses whatever wee have forgone for his Names sake and his Gospels we shall have an hundred fold more either in the same kind or in contentation or inward peace of conscience Thus the Prophet tells Amaziah 2 Chron. 25. when he asked what he should doe for the hundred talents saith the Prophet The Lord is able to give thee more then this Have we with Abraham forsaken our native countrey and our kindred The Lord is able to make up all Fourthly He is sufficient to work for us and by us what ever we desire according to his will What ever enterprise wee have in hand or goe about though wee have mountaines against us as Zach. 4.7 yet the Lord can make them plains and work all our works for us Have we any grace to bee wrought in us Hee can make all grace to abound in us He hath abundance of spirit Heb. 13.21 and can work both will and deed Thus you see that God is every way sufficient to his people Vse 1 This may let us see both the cause and cure of those manifold discontents that we meet withall in our daily course troubled we are on every side nothing satisfies the unsatiable desires of our hearts but when we have the things we sought at Gods hand yet we are discontented The reason of all is because we doe not injoy God we doe not live upon him wee doe not possesse nor improve our interest in him We pore upon the Creature and place our rest there and so misse of our expectation If we did injoy God in our daily conversation wee might finde a sufficiency and contentment in every estate as Paul did Phil. 4.13 Phil. 4.13 2 Cor. 6.10 as having nothing and yet possessing all things He lived to God and enjoyed him and he was an all-sufficient good to him Wee may injoy God in any condition in the meanest as well as the greatest in the poorest as well as the richest Nothing can separate us from God but sin alone God will goe into a wildernesse into a prison into a low condition with his people and he
and above us he must rule us and we must be ruled and governed by him How may we know that the Lord hath taken us into his government and that we are ruled by him alone Quest By these foure things we may know it First Where the Lord sets himselfe over a people Answ he frames them unto a willing and voluntary subjection unto him that they desire nothing more then to be under his government they count this their felicity that they have the Lord over them to governe them As the servants of Solomon were counted happie that they might stand before him and minister unto him so it is the happinesse of Gods people that they are under him and in subjection unto him The Lords government is not a Pharaoh-like tyranny to rule them with rigour and make them sigh and groane but it is a government of peace he rules them by love as he first winnes them by love He conquers them indeed by a mighty strong hand but withall he drawes them by the cords of love He overcometh our evill with the abundance of his goodnesse therefore his spirit though sometime it be called a spirit of power yet it is also a spirit of love joy and peace though the spirit put forth his power in vanquishing our enemies that held us in bondage yet it overcometh us by love making us to see what a blessed thing it is to have the Lord to be over us Thus when the Lord is in Covenant with a people they follow him not forcedly but as farre as they are sanctified by grace they submit willingly to his regiment Therefore those that can be drawne to nothing that is good but by compulsion and constraint it is a signe that they are not under the gracious government of the Lord God Secondly If God be God over us governing us by the government of his grace wee must yeeld him universall obedience in all things He must not be over us in one thing and under us in another but he must be over us in every thing Gods authoritie is cast away by refusing obedience to one Commandement as well as by refusing obedience unto all His authoritie is seene in one as well as in another And he that breaketh one doth in effect breake all as James 2.11 James 2.11 When God cometh to rule he cometh with power to cast downe every strong hold and every high thought that is exalted against the power of Christ He cometh to lay waste the whole kingdome of sinne all must downe not a stone left of that Babel The Lord will reigne in the whole soule he will have no God no King with him And therefore herein looke unto it if he be God over us he alone must rule over us and no other with him Consider whether Gods dominion hath its full extent in us whether there be not some corruption which thou desirest to be spared in Canst thou give up thy selfe wholly to the power of grace to be ruled by it Canst thou part with thy Absalom thy beloved lust and be content that God should set up his kingdome in thy whole soule Then is God over thee and thou in Covenant with him But if thou canst not submit that the life of some darling lust should goe if there be any sinne that is dearer to thee then to obey God if thou hast thy exceptions and reservations and wilt not yeeld universall obedience then art thou an alien from God and his Covenant God is no God unto thee nor art thou one of his people Thirdly Where the Lord governeth and setteth up his kingdome over the soule he carries and lifts up the heart to an higher pitch and above that which flesh and bloud could or would attaine unto And that both in the things themselves and the ends which they ayme at in them He makes a man undertake such things as his owne heart would refuse and turne from as Ezek. 3.14 Ezek. 3.14 he was very backward to preach to the Jewes and yet when he saw it was the Lords minde he submitted So Paul Rom. 15.20 Rom. 15.20 enforced himselfe to preach the Gospel yet it was not a constrained force but the love of Christ constrained him 2 Cor. 5. 2 Cor. 5. So Moses though at the first very loath to goe to Pharaoh yet when the power of grace prevailed in him he contends with Pharaoh as with his equall in the cause of God and would not yeeld to the fiercenes of the King not for an hoofe so though he fled from the serpent at the first fight yet at Gods commandement he taketh it up in his hand This also wee see in Abraham when he was commanded to sacrifice his owne sonne though he loved him yet he loved God more and therefore obeyed which nature alone could never have done In all these they wrought against the streame doing that which flesh and bloud could never have done Againe the power of Gods Grace in his government lifts up the soule to higher ends and aymes then flesh and bloud can attaine unto The kingdome of Gods grace is called the kingdome of heaven his aymes and ends are on high not earthly but heavenly his government is an heavenly regiment the Lord governeth the hearts of his people to the same end which he hath propounded to himselfe Gods ends and our ends meet in one which is the glorifying of his Name This putteth the difference between all formall hypocrites and those that are ruled by the spirit of grace hypocrites are ruled by their owne spirit and they never ayme at higher then their owne ends their owne honour credit profit c. Though their actions may be spirituall yet their ends are carnall but when God taketh the heart into his guidance then he maketh us to set up him as highest in the throne and all is done for his honour It makes a man to use and imploy himselfe wisdome strength riches credit and esteeme in the Church and all for God not for himselfe God is his last end in every thing as most worthy to be glorified by all Indeed a man in Covenant with God may doe many things for himselfe ayming at the furtherance of his owne good both spirituall and temporall and also ayme at the good of other men but this is not in opposition but in subordination to God and his glory that last and maine end must sway all other ends Nothing must be done to crosse and hinder his glory this is the government of Gods Grace Consider how Gods spirit guides thy heart to those things and aymes that flesh and bloud cannot at all reach unto for if thou hast onely thine own end and ayme then thou art thine owne and not under the government of God Fourthly The Covenant of Gods grace causeth the peace of God to lodge in that soule in which it ruleth Rom. 14.17 Rom. 14.17 The kingdome of God is righteousnesse peace and joy in the Holy Ghost
as in our first creation we were then created holy and righteous after the Image of God so now we are renewed unto the same image again The Lord doth with us as the Potter doth with his vessell when the first fashioning of it is broken he returns and makes it another vessell as seems good in his eyes Jer. 18.3 By this work of renovation and changing our natures there is a new disposition wrought in us clean contrary to that which was before Whereas before the wisdome of the flesh and our corrupt will was quite contrary and even enmity against the Law of God and would by no meanes bee brought into subjection Rom. 8.7 Rom. 8.7 yet now we are made to love the Law and delight in the Commandements of it in our inward man Rom. 7. Rom. 7. The law is not now any more a law without us to urge and enforce us but it is a law within us it is written not in Tables of stone but in the heart according to that promise Jer. 31. Jeremy 31. I will write my lawes in your heartâ— and in your inward parts will I put them By which writing there is stamped upon the heart an inward disposition and inclination of mind and will to doe the things which the law doth command The law being there within us it is unto us as our own bowels loving it and making pretious account of it This blessing the Lord promiseth in his covenant as we may see in Ezek. 36.25 26 27. Ezek. 36.25 26 27. I will powre clean water upon you and yee shall be clean yea from all your filthinesse will I cleanse you A new heart also will I give unto you a new spirit will I put within you and I will take away the stony heart out of your body and give you a heart of flesh and I will put my spirit withiâ— you c. And hence I think it is that the Lord calls himselfe Psalm 71.21 The holy One of Israel not onely because he is holy in himselfe and will be so acknowledged by them but because he sanctifies his Israel unto himselfe making them holy according to that Levit. 20.8 Levit. 20.8 I am the Lord which sanctifieth you And in Isai 43.15 Isaiah 43.15 I am the Lord your holy One. And in Habbak 1.12 Habbak 1.12 the Prophet calls the Lord his holy One. Art not thou of old O Lord my God my holy One He is not onely our mercifull God to pardon us but our holy one to sanctifie us And for the same cause we read of the promise of the Spirit Gal. 3.14 Gal. 3.14 Because God hath promised to give his Spirit unto those that hee takes to bee a people to himselfe This blâ—ssing of sanctification the Lord will perform unto all his people making them an holy people unto himselfe First because hee hath for this end chosen them that they might be holy Eph. 1. Ephes 1. and therefore he will bring them to that estate of holinesse to which hee hath chosen them What he hath chosen us to he will bring us to Gods purposes are not in vain hee will perform to us all the good hee hath intended towards us Secondly Christ hath purchased the spirit of grace for us Joh. 17.19 John 17.19 For their sakes saith Christ sanctifie I my selfe offering up himselfe as a consecrate offering unto God that they may bee sanctified by the truth It was for our sanctification that he offered up himself Thirdly hee hath filled himselfe with all grace for that same end that we might bee filled by that abundance of grace which is in him Psal 68.18 Psalm 68.18 he received gifts for men not to keep them to himselfe alone but to communicate unto us that out of his fulnesse wee might all receive grace for grace John 1.16 And therefore Christ is said to bee not onely righteousnesse unto us but sanctification because he hath filled himselfe to the end that he might also fill us with his own sanctity and holinesse Fourthly Christ hath prayed for our sanctification John 17.17 And wee know that hee was heard alwayes no prayer of his ever returned empty but came back with a full blâ—ssing Fifthly Gods covenant is to give us all things that pertain to life and godlinesse 2 Pet. 1.4 2 Pet. 1.4 Sixthly the Lord is an holy God and therefore will have those that are in covenant with him to bee an holy people Lev. 11. It would be a dâ—shonor to God to have his name called upon a sinfull and prophane people Ezek 36.20 Ezek. 36.20 And beside the end of the covenant betwixt him and his people is Communion God takes a people into covenant with him that he might communicate himselfe unto them that hee might possesse them and they enjoy him but God cannot communicate himselfe in the sweetnesse and familiarity of his love unto unsanctified ones And therefore he will have his covenanted people to be holy that he may communicate himself unto them Seventhly when the Lord gives himself unto a people to be a God unto them he gives himselfe wholly unto them keeping back nothing from them which might make them an happy and blessed people And therefore as he doth communicate himselfe to them in his mercy and grace to pardon their sin so he doth also in his purity and holinesse to sanctifie them and to cleanse them from their sin Eighthly God will be glorified in all his people whom he takes neer unto himselfe Levit. 10.3 Levit. 10.3 and in Isai 43.21 Isaiah 43.21 This people have I formed for my selfe they shall shew forth my praise But God could have no glory from us in this world if he should not sanctifie us Herein is he glorified when wee bring forth much good fruit John 15. John 15. and shine forth in good works Matth 5. Matth. 5. and shew forth the vertues of him that hath called us c. 1 Pet. 2. In these things God is glorified by us but this glory wee can never bring to God till he have sent down his Spirit of glory and grace upon us Now lest this blessing of sanctification should seem too little to be reckoned among the great blessings of the covenant let us therfore consider how great a priviledge this is to be renewed sanctified by the grace of Gods holy Spirit This is intended to us as a blessing in Isai 44.1 2 3. Isa 44.1 2 3 The Lord maketh many sweet promises to his Israel and in verse 3. I will saith the Lord powre my Spirit upon thy seed and my blessing upon thy buds When God powres on any his Spirit then hee would have us to know that he powres on them a rich blessing My Spirit and my Blessing saith God As it is a mans curse to bee left under the power dominion of sin so contrà it is a blessing to be set free from sin
in effect all one but we are Saints by calling and our calling is by the Gospel of Grace 2 Thes 2.14 and therefore our sanctification is from Grace also 5. We are sanctified by being in Christ whence are those expressions frequent in Scripture Saints in Christ Iesus sanctified in Christ and such like Now our implanting into Christ is onely from Grace and therefore so is our Sanctification also 6. Our sanctification is called a new Creation Create in me a cleane hearâ— O God saith David Psal 51. Psal 51. And in Ephes 2.10 Ephes 2.10 We are created unto good workes And in 2 Cor. 5. We become new Creatures in Christ Iesus And in Ephes 4.24 Ephes 4.24 The new man is created after God in holines c. All which imply that there must be a creating power put forth to the working of this new man in us We must therefore deifie the workes of the Law and make a God of them induing them with a creating power if we will ascribe such efficacy unto them as to worke true sanctification in us 7. We receive the Spirit by faith Gal. 3.14 therefore not by the workes of the law 8. Christ tells us plainly the world of unbelieveâ—s that are under the Law cannot receive the Spirit Ioh. 14.17 Iohn 14.17 whom the world cannot receâ—ve 9. Sanctification is purchased for us by the bloud of Christ He gave himselfe for us to purge us c. Tit. 2.14 T it 2.14 And so in Ephes 5.25 26 27. He gave himselfe for his Church that he night sanctifie it The third Part. THE BENEFITS and BLESSINGS this Covenant brings THE Covenant of Workes presupposeth our sanctification but it promiseth it not It presupposeth it I say because there could have bin no place for a Covenant of Works if God had not first given Adam a spirit of holinesse to enable him thereunto First therefore God creates man holy and then makes a Covenant with him requiring of him to work according to that holiness of his nature which he was endued with but if he violated and brake this Covenant this Covenant doth not promise to renew him to holinesse again this promise belongs to another Covenant But especially consider the proper and immediate worker of our sanctication which is the Holy Ghost Rom. 15.16 for which cause the spirit is called the spirit of Grace Zach. 12.10 and the spirit of holinesse Rom. 1. Election is the immediate work of the Father Redemption the work of the Sonne Sanctification the work of the Holy Ghost All the whole Trinity working together in the work of our salvation yet every one in his owne order First the Father elects then the Sonne redeems and lastly the Spirit sanctifies Concerning these severall works of the three Persons we are to consider 1. That they are all of equall extent 2. That they doe all issue from the same spring and fountaine of Grace First they are of the same extent none larger nor narrower then another Those that the Father hath chosen those doth the Sonne redeem Those that the Sonne hath redeemed those doth the Spirit sanctifie The Father chooseth none but whom hee gives to the Sonne to be redeemed by him the Sonne redeems none but those that were so given him by the Father and so it holds also in the third place that the Holy Ghost sanctifies none but whom the Father had chosen and the Sonne redeemed Secondly as it is thus in the extent so it is also in respect of the ground and cause from which they issue and spring Look then as our Election is of Grace and not of works Rom. 11.6 and our Redemption is of Grace Rom. 3.24 so is our Sanctification also Tit. 3.4 5. Not according to the works which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the Holy Ghost so that the same grace favour and good will which moved the Father to set his love upon us in our Election and caused the Sonne to give himselfe for our Redemption the same Grace sends or brings the Spirit into our hearts to renew us unto holinesse And thence it is that sometimes we are said to be chosen that we might be holy as in Eph. 1.4 sometimes said to be redeemed that we might be holy Luke 1.74 75. to the end that we might know that our sanctification and renewing unto holinesse doth come from the same grace as doe our election and redemption and therefore as our election is not of works but of grace and our redemption is not of works but of grace so it is also concerning our sanctification I conclude therefore that by the works of the Law no man being under the Law or Covenant of works can attaine to true sanctification and holinesse And if sanctification be not by the Law or Covenant of works then it necessarily and invincibly followes that for a man to try his estate in Grace by his sanctification is no turning aside to a Covenant of works Thus much we do not unwillingly assent unto namely that there is a kinde of outward sanctification improperly so called or rather an outward reformation which a man under the Covenant of Works may attayn unto The Law hath a power not only to irritate and provoke the lust that is within by its contrariety thereunto Rom. 7.11 but also to curb and restrayn the breaking of it forth into outward acts by the terrour of it Gal. 3.19 Exod. 20. And by this reformation thus wrought by the work of restraynt the unclean Spirit may seem to be cast forth Math. 12. but whatsoever reformation is thus wrought is as farre from true sanctification as earth is from heaven For though this reformation doth and may come from some inward work of the Spirit of God upon the spirit and soule of man as namely to convince and terrifie the conscience to stirre the affections and to awe the will also so that a man dares not commit the things he would yet the minde and will is still unrenewed the frame and disposition of the heart is still the same as it was before and therefore this reformation is not true sanctification That may be by the Law this is only by the Gospel and from Grace Object But in Hebr. 10.29 it is said of some who in respect of their inward estate never went beyond a Covenant of works yet of them it is said that they were sanctified by the blood of the Covenant which is the blood of Christ therefore such as are under a Covenant of works may be sanctified Answ There is a twofold sanctification one reall another in profession only As some men are said to beleeve when the work of faith is really wrought in the heart who are therefore said to be found in the faith Tit. 1.13 and 2.2 so others are said to beleeve only because they make a profession of faith as Iohn 2.23 Acts 8.13
if it should not there enjoy God it would say I finde not him whom my soule loveth and longeth for where is he I must finde him ere my joy can be full Thus a sanctified heart aspires to fellowship with and enjoyment of God himselfe It stayes not till it come to the top of the ladder where God is Ordinances are as so many steps to ascend up unto him be only is the end which the godly heart seeks in them when we rest in them not seeking or not finding God in them this is but formality not true sanctity True sanctity stayes not till we can say as 1 â—oh 1.3 Verily our fellowship is with the Father and with his Son Iesus Christ 7. True sanctification makes us exceeding sensible of our own wants and weaknesses in Grace making us to see how farre short we come of that perfection which should be in us Thus it was with Paul he strove unto a conformity wiâ—h Christ but saith he I have not yet attained unto it And so it was with David Psal 119.5 Oh that my wayes were directed to keep thy statutes q.d. but alas how short doe I come of such a course when men are so full and so perfect that they lack nothing it s a sign that pride and selfe-conceit and hypocrisie hath filled their heart rather then true sanctity These are proud Pharises Hypocrites Laodiceans who are indeed poore and blind and naked and miserable having no truth of Grace in them It s a true saying He that wants nothing in Grace hath nothing others there are which are ever wanting ever craving begging as men that are made up of wants seeing such abundance of corruption in themselves that it makes them to abhorre themselves when they come before God only this they doe they are still purging themselves in that fountaine of Grace Zach. 13. seeking to grow up to full holinesse in his feare 2 Cor. 7.1 These are sanctified soules such Christ pronounceth blessed Blessed are the poore in Spirit Blessed are these that thus hunger and thirst after righteousnesse Matth. 5. 8. There bee sundry sanctified affections and dispositions which doe shew forth true sanctification were it is As First holy mourning for sinne when our sinne is our chiefest sorrow as it was in David Psal 51.4 Secondly a chusing of the way of Grace when godlinesse and Grace with losse accompanying them are chosen and preferred before riches and treasures of the world doing as Moses who chose affliction rather then the treasures of Aegypt Heb. 11. and David who said of himselfe I have chosen the way of thy precepts c. What ever befall us this is our resolution in this way I will live in this I will die Thirdly a caring and taking thought for the things of Christ Paul that chiefest of Saints had his head full of these cares even cumbred with them every day This was from the abundant Grace of God which was in him those that are after the flesh they take thought for the flesh to fulfill the lusts of it Rom. 13. but those that are after the spirit they take thought for the things of Christ Phil. 2. Fourthly an holy zeale and earnestnesse for good to be active and working for Christ with an holy emulation and contention of Spirit being provoked thereto not only by the zeale of others as 2 Cor. 9. but even by their lukewarmnesse the lesse they doe we will doe the more and seek to draw on others by our example loth that any should bee more forward in evill then wee for good By these things try we our selves try we our sanctification where these things are there is the Spirit of holinesse and where they are not in some degree more or lesse there the Spirit of Grace is not nor have those that doe wholly want these things before named any part or portion in any saving blessing of the Covenant Vse 4. For direction unto all Gods people which have given up themselves by Covenant unto God These doe many times complaine of the power of their corruptions prevailing against them They see so much sinfull uncleanesse in themselves that it makes them to doubt whether the Spirit of Grace ever had any abiding in them Now for these here is direction how to get help that they may become pure holy undefiled and clean from their sin Let them look unto the promises of this Covenant which God hath made with his people Here is a fountaine of Grace opened unto them to wash in God hath promised That he will poure clean water upon them and will cleanse them from all their filthinesse Ezek. 3.25 He hath said he will wash away the filthinesse of the daughters of Zion that they may be cleane Are you then Ieprous and unclean in your own eyes Goe then and wash seven times in these waters of Iordan and so your leprosie shall depart from you Goe to God and plead his Covenant and promise and say unto God Lord thou hast made promises unto thy servants that thou wilt not only forgive the sinnes of thy people but that thou wilt sanctifie them and make them an holy people unto thee why then am I still thus corrupt sinfull and uncleane Lord wash me wash me throughly till I be cleane from all my sin This is our way to get help against our corruptions wee think for the most part that if we have sinned we must indeed goe to God for pardon and forgivenesse but we think we must work out our sanctification of our selves by our own watchfulnesse resolutions vowes and promises made unto God But herein we wrong our selves were there not more help in Gods promises which he makes to us then in our promises to him we might lie in our pollutions for ever we must therefore goe to God for help against all our corruptions seeking to him by faith in his Covenant and promise saying as Iehoshaphat Lord I am so borne downe by the power of my sinne that I know not what to doe only mine eyes are unto thee doe thou subdue mine iniquities doe thou help me The whole life of a Christian is a life of faith the life of justification the life of sanctification we live both these lives by the faith of the Sonne of God Gal. 2.20 and therefore we are said to be sanctified by faith because by faith we seek for and receive the Spirit of sanctification which is promised unto us Herein then lies our help What is the reason that after so many resolutions against such or such a sinne yet we are overcome againe and againe It is in a great part because we look at the victory against them to come as from our selves we think this or that shall doe it but the Apostle tells us that the victory by which we must overcome is our faith 1 Ioh. 5.4 Rest upon Gods faithfulnesse for help and strength against sinne as well as for forgivenesse of sinne And then though there be no help
me to this faith assents also and carries us on in an answerable conversation thereby testifying before all the world that we have set up the Lord to be our God to command us and to rule us and that we have given up our selves to be his people And here are sundry acts of faith by which it inables us so to walk As 1. Faith hath alwayes an eye to the rule and command of God which he hath set before us to walke by it attends constantly to the Tables of the Covenant in things to be beleived it looks to the promise and in things to be practised it looks to the Commandement As in matters of faith it will beleeve nothing without a word of faith to rest it self upon so in matters of fact it will doe nothing without a word to command or warrant that which is done because without a word it cannot be done in faith and it is no act of faith which is not done in faith Rom. 14.23 Faith will present no strange fire before the Lord Levit. 10. It is inquisitive to understand what the will of the Lord is as knowing that he accepts nothing but what is according to his own will and word therefore it is that David prayes Teach me good judgement and knowlâ—dge for I have beleeved thy Commandements Psal 119.66 as if he should say I beleve and know that what thou commandest is good teach me to judge aright and know thy Commandements faith will be circumspect and fearfull till it see a word to direct and warrant its way but when it sees a plain word then it growes bold and confident as knowing that this way is right This then is the worke of faith to attend to the word of faith in every thing if we be to perform any act of worship unto God it will worship him not after the traditions and precepts of men but after the will of God if we bee to perform any office of love mercy or justice towards men it hath an eye to the word in all these to doe every thing according to the pattern set down in the word to walk without a word to direct us by is the work of unbeliefe not of Faith 2. As Faith takes direction from the true rule so it directs us to the right end it lifts us up above our selves and above our owne ends and aimes making God our highest and chiefest end for which we live and work as we are of him and live in him and by him so by faith we live to him and for him Rom. 14.7 8. 1 Cor. 10.31 1 Pet. 4.11 2 Cor. 5.15 Reason tells us we must be for our selves but faith tells us we must be for God this God claimes as his right and due and faith also assents unto God faith Thou shalt glorifie me Psal 50.15 Faith saith I will glorifie thee for ever Psal 66.12 3 Faith shields us against the hindrances and temptations which we daily meet withall in our Christian course sometimes we are tempted on the right hand by the baites and allurements of the world as Christ was Mat. 4. All this will I give thee saith the World if thou wilt be mine but here Faith overcomes the world 1 John 5.4 by setting before us better things then these even a better and more enduring substance Heb. 10. those earthly pleasures which seem so pleasing to the eye of sence are but empty and vain shaddowes in the eye of faith which looks at things afar off at things to come at things within the vaile where Christ the fore-runner is gone before to prepare a place for us Hebr. 6. Sometimes again we are tempted on the left-hand with crosses persecutions afflictions and sufferings for the Name of Christ by which Satâ—n seekes to turne us out of the way and to make us falsifie our Covenant with God but here also our faith helpes us to overcome and makes us conquerors through Christ that hath loved us by setting before us the end of our patience and faith telling us that these short sufferings of this present time will bring unto us an eternall waight of glory 2 Cor. 4.17 and that all the sufferings of this present life are not worthy of the glory to be revealed Rom. 8.18 and thus faith makes us to despise the shame and the sorrow which we now suffer looking to the joy which is set before us Heb. 12.2 and thus faith is our victory by which we overcome the world and do continue faithful and stedfast in our Covenant unto the end 4. Faith incourages us unto well doing by perswading us that our services are accepted of God in Christ and by propounding unto us the promises of reward First it perswades us of acceptance that the Lord will have a gracious respect unto our services which we present before him Gen. 4. The Lord hath promised to accept our services which are done in faith Isai 56.7 and thereby faith encourageth us to every good worke The beleever knowes all his workes as they come from him to be full of imperfection yet considering withall that it is Gods good and acceptable will which he conformes himselfe unto and offering up his service in Christs name hence faith looks for acceptance according to that witnesse of the Apostle Acts 10.35 And this is no small incouragement to well doing when we believe what we doe shall be accepted graciously What will not a subject do if he know his King will take in good part the service which is tendred unto him sometimes they run themselves out of all to humour them Now faith assures us that there is not one prayer one holy desire one good thought or word or good purpose which is thought or spoken or done to the glory of God but God takes notice of it and accepts it in good part Mal. 3.16 Secondly faith assures us of a reward which shall be given us faith sees a recompence in the hand of God Heb. 11 2â— as knowing that he will not forget our labour of love which we have shewed unto his name Heb. 6. but will one day say unto us come hither Well done good and faithfull servant enter into thy masters joy 5. Faith doth not onely encourage us unto well doing but it doth furnish us with strength and ability by which we may perfome Faith is a strengthening grace renewing our strength as the Eagles increasing power in our inward man Ephes 3.16 17. unbeleefe weakens the heart and makes the hands to hang down Heb. 12.12 and doth not onely discourage but also disable unto that which is good but faith makes us full of power and strength by the Spirit of the Lord Micah 3.8 to goe through the worke which is committed unto us so as if we want strength it is because we want faith or at least do not make use of our faith as we should do Now there is a twofold strength and power which we get by faith First a power inherent and dwelling
in us Secondly a power assisting and being with us By faith we get a power of grace inherent and abiding in us and that is in this manner and by these meanes 1. By faith we look at Christ as having all fulnesse of grace in himselfe Joh. 1.16 Col. 1.19 All others Angels or Saints have but their measure some more some lesse according to the measure of the gift of Christ Ephes 4.7 but Christ hath received the spirit not by measure but in the fulnesse of it John 3.34 Faith looks at this fulnesse of Christ 2. By faith we know that what ever fulnesse of grace is in Christ he hath received it not for himselfe only but for us that he might communicate unto us and we might receive from him In Psal 68.18 it is said He received gifts for men not for himself but for men that we might receive from him and thence it is that in Iohn 1.16 Of his fulnesse we receive grace for grace his wisedome is to make us wise his meeknesse and patience to make us meek and patient and so in the rest c. 3. By faith we look at Christ as faithfull to distribute unto us all such grace as he hath received for us he is faithfull in all the house of God Heb. 3. faithfull in dispensing all the treasure of grace committed unto him for his Churches good he keeps nothing backe his faithfulnesse will not suffer him to keep that to himselfe which he hath received for us but as he hath received all for us so in faithfulnesse he will communicate the same unto us according to our need and therefore it is that as in Psal 68. he is said to receive gifts for men so in Ephes 4. The Apostle alledging the same place of the Psalme he changeth the word received into giving and saith He gave gifts unto men as he receives so hee gives being faithfull in all that is committed to him and this faithfulnesse of Christ doth faith look at that we may receive grace from him 4. Faith looks at the promise of Christ promising to give us his spirit Ezek. 36. Prov. 1.23 upon him rests a spirit of strength Esay 11.2 and he hath promised that the holy Ghost shall take of his and shall give unto us Ioh. 16. and that the father shall give the holy Ghost unto those that desire him Luk. 11. these promses faith feeds upon and sucks life and spirit out of them begging performance of them according to our need Doe we want wisdome meeknesse patience or any other grace faith carries us by prayer to this fountaine and in this way waits for and expects to receive the grace we want as the childe by sucking the breast draws forth milk for its own nourishment and thereby grows in strength so doe we by the prayer of faith suck from the promise of grace and doe thereby derive strength to our inward man to enable us unto all wel-doing And thus it is that in Gal. 3.14 we are said to receive the promise of the spirit by faith which spirit being a spirit of power 2 Tim. 1.7 and being thus received by faith we see how faith enables us with all power to fulfill the Covenant which we have made with God c. 2. Faith gets an assisting strength from Christ Besides that which is inherent dwelling within us there is an assisting power of Christ by which he helps his servants that cast themselves upon his help In those great works which were done by the Apostles it was not any indwelling power within themselves by which they did them but a power of God without them assisting and working with them and so it is after a sort in the ordinary duties we take in hand 1 Chron. 15.26 In carrying the Ark God helped the Levites which were to beare it the Lord assisted them and this doth the Apostle also seeme to point unto in 1 Cor. 15.10 speaking of his aboundant labour in the Gospel hee saith yet it is not I but the grace of God which is with me he doth not say which is in me though there was such grace within him also but which is with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implying an assisting grace strengthening him to doe above that which any thing in himselfe could have reached unto Compare together 1 Pet. 5.9 with Rom. 16.20 in the one of these places the Apostle bids us to resist Sathan by faith but in the other place Paul tells us that it is God which treads Sathan under our feet both these Scriptures together imply thus much that the faith within us must bee working in resistng of Saâ—han but yet the power by which we overcome him is not by the power of faith or any grace in us alone but the assisting power of God without us is that which subdues Sathan to us and treads him under our feet This assisting power the Lord hath promised to his people Judg. 6.14 15 16. 2 Chro. 15.2 Act. 18.9 10. And faith rests upon these promises 2 Chron. 14.11 and this makes all things possible to a believer Mark 9.23 because faith sets Gods own power awork to work that by us which of our selves we could never doe he works all our works for us while we rest upon him for help Esay 26.12 Thus faith furnisheth us with all strength enabling us to walk with God in a holy conversation according to the tenour of the Covenant which the Lord hath made with us 6. As faith doth thus strengthen us c. so if at any time wee be by occasion over taken with any fault faith recovers us out of our falls and restores us againe to our former estate the true believer though he doth not deale falsely with God in his Covenant Psal 44.17 yet he may and sometimes doth walk weakly in the keeping of it because he doth not stirre up his faith in which his strength lyeth though his heart is not turned back yet his foot may sometimes goe out of the path many slips Gods own covenanted people are subject unto But though they fall and fall often yet they do not so fall but they rise againe they turn aside but yet they return again into the way of the Covenant faith brings us back to God in exercises of humiliation and renewing of our repentance before him It casts shame upon our faces that after all the grace which hath been shewed unto us we should so requite the Lord with such undutifull carriages Deut. 32. Ezrah 9.6 But yet it doth withall encourage us with hope speaking thus in the heart of a believer yet there is hope in Israel for all this Ezrah 10.3 It remindes us of those promises Return unto mee and I will return unto you Zach. 1. Ye have indeed sinned a great sinne ye have done all this wickednesse but yet depart not from following the Lord for the Lord will not forsake his people whom he hath pleased to make his people 1 Sam. 12.20 21
command us to believe unto life but it must shew us Christ on whom we must pitch our Faith But this the law doth not Christ is only revealed by the Gospel not by the law the Law knows him not Adam in his best estate knew not Christ and yet Adam had then the knowledge of the whole law and of all that the law required The law then not revealing Christ cannot command faith because faith cannot bee without Christ who is the object which it is carried unto Object If it bee said that the law is a Schoole-master to lead us unto Christ and therefore the Law reveales Christ Answ I answer if we take the law for the morall law then its bringing of us to Christ is only occasionall in as much as it drives us from it selfe as making us to see that by it there is no hope of life it curseth all it gives hope of life to none but the Gospel shewing us a salvation to be had in Christ now the Law by the severity of it is an occasion unto us of seeking life where it is to bee found But to bring us to Christ is no proper work of the law It is no otherwise then as if a child knowing the tendernesse of his Fathers love and finding his Schoole-master to be very severe and sharp runnes from the severity of his Master to hide himselfe under his Fathers wing yet not by the teaching or bidding of his Master but his severity is the occasion of it so it is in the point in hand But if we take the Law for the Law Ceremoniall It s true that the Ceremoniall law points out Christ unto us but the Ceremoniall law was Gospel in the substance of it though vailed over with types and shadowes which were to continue till the body was come How the carnall minded Jewes misunderstood those ceremonies it matters not It s certaine that in the primitive institution of them they were ordained for Evangelicall ends and therefore this infringeth not the truth before laid downe namely that the law sc the law of works properly so called doth not reveale Christ and therefore cannot command faith in Christ 4. If faith be commanded not in the Gospel but in the law then unbeliefe is no sinne against the Gospel but only against the law for where there is no commandement or law to bind there is no transgression Rom. 4. so that if the Gospel have no commandement to command us to believe then not to believe is no sinne against the Gospel and if so then those that have had the Gospel preached unto them all their life long shall lie under no more guilt of sinne then those that never had any more then the law only 5. If our calling be by the Gospel not by the law then the commandement which commands faith is a commandement of the Gospel not of the law our faith is wrought by our calling our calling is by the Gospel Gal. 1.15 2 Thes 2.14 and therefore the commandement of faith is a commandement of the Gospel Object Our calling and Faith also is wrought by the Gospel yet not by the commandement but by the promise Answ It is by the commandement though we exclude not the promise the commandement is indeed made more alluring more drawing by the promise annexed but the very name and terme of calling imports that it is not wrought without the commandement and therefore it is that we have these and the like voyces and commandements of Gods calling unto us Come unto me Return unto me Come out from among them Separate your selves and I will receive you Are not these so many commandements of God and by these the Lord inclines and drawes the heart to come unto him In Esay 55.5 there are the words of God the Father unto Christ Thou shalt call a Nation saith the Father unto him and they shall runne unto thee But what voyce is that by which Christ shall call the Nation that comes unto him The Prophet tells us in vers 1.3 Come to the waters yee that thirst saith Christ Come unto mee and I will make a Covenant with you These commandements backed with promises doe draw and make the Nation so called to come to Christ and runne after him so Jer. 3.22 Return O backsliding Iâ—rael Here 's a commandement and what followes Behold we come unto thee for thou art the Lord our God See therefore how the Lord makes use of the commandement joyned with the promise to draw men unto him Thus it was with those Bretheren Mat. 4.19 21. and with Matthew the Publican whom Christ called from the receit of Custome Matt. 9. Follow me saith Christ to him he said no more but presently hee riseth up and followes him Matth. 9.9 And thus usually Come unto me saith Christ follow me believe on me c. which commandedements being accompanied with a Spirit of grace going with them the soule follows Christ to apprehend that grace to which it is called The summe of this argument is this that if there be a commandement concurring to our calling then there is a commandement concurring to the working of our faith and if our calling be by the Gospel then the commandement by which we are called to faith is a commandement of the Gospel and not of the Law 6. In 1 Ioh. 3.23 This saith the Apostle is his commandement that we believe in the name of his Son Iesus Christ Here is a direct commandement to believe Is this a legall commandement the whole Epistle breathes nothing but a spirit of grace and of the Gospel many passages in the Epistle might be noted for the confirmation thereof but I am loth to spend time in a thing so cleare 7. The commandements of the law wound and kill as it is in 2 Cor. 3.6 they doe not heale nor give life but the commandement of believing doth heale and give life to those that are wounded How many dying soules have been raised to life how many wounded consciences have bin eased and healed by that sweet invitation and drawing commandement of our blessed Saviour Come unto me all yee c Matth. 11.28 This comming is all one with believing Joh. 6.35 and the commandement to come is a commandement to believe and will any say this is a legall commandement then could it never have healed and given life as it hath done for the law woundeth but healeth not The comfort and sweetnesse which is in this invitation shews of what nature it is not legall but Evangelicall In Mark 10.49 when Jesus had called Bartimeus To come unto him those about him speak encouragingly unto him Be of good comfort say they for he calleth thee there is comfort in the very call invitation or command of Christ To come unto him It encourageth us to come it shews us that it is his will we should come unto him and that he is willing to receive such as come and will not cast them away Ioh. 6. But the Law
which is shewed on us First loving the Lord not for his gifts and rewards but with a free love as he hath loved us and serving him with a free spirit and a willing minde Secondly be free in doing good unto all men even to such as have deserved nothing or if any thing onely evill at our hand though they be aliens and strangers and such as we never hope to receive any good from yet freely do them good even where we look for nothing againe Luke 14.12 14. as God hath done unto us so doe we unto them in this we shall shew our selves the children of our Father in heaven Matth. 5. 2. As it is a free Covenant so it is a sure Covenant certaine to bee performed It cannot faile those that rest upon it shall finde it will not be as a lie unto them to deceive them but the accomplishment will every way answer their expectation and hope Thus saith David 2 Sam. 23.5 God hath made with me a Covenant perfect in all points and sure and in Esay 55.3 The promises of the Covenant are called the sure mercies of David not because they are sure unto David alone but because they are sure and shall be sure unto all the seed of David that are in Covenant with God as David was The promises of Gods Covenant are not yea and nay various and uncertaine but they are Yea and Amen sure to be fulfilled 2 Cor. 1. There shall not faile so much as one word of all that good which God hath promised to doe for his people see Iosh 21.45 23.14 1 King 8.56 The stability of Gods Covenant is compared to the firmnesse and unmovablenesse of the mighty mountaines Esay 54.19 and to the unvariable course of the day and night Jer. 33.20 to imply that it is as easie yea more easie as the places quoted import for the mountaines to remove out of their places and the course of the day and night to cease as for the Covenant of God to faile Reas 1. The Covenant and promises of grace are built upon the unchangeable purpose of God which is a foundation remaining sure and cannot be shaken 2 Tim. 2.19 and for this cause it is that in Tit. 1.2 the Lord is said to have promised eternall life before the world began not that any promise could then be made to us in person but because first God then purposed it in himselfe secondly According to that his purpose he promised life to Christ for us and in our behalfe and thirdly because the promise of life which is in time made unto us in our own person is according to that purpose of God in himselfe and that promise from everlasting made unto Christ and hereto agrees that of the Apostle in Heb. 6.17 where he grounds the truth and certainty of the promise upon the stablenesse of Gods counsell so that unlesse Gods Counsell and purpose change the promise cannot faile Reas 2. The freenesse of the Covenant proves the surenesse and certainty of it as before we argued It is free that it might bee sure so here its sure because its free the former Covenant of works was not sure because it was not free but depended upon some things in our selves which were mutable and changeable and if the Covenant of grace did depend upon the mutability of our will as that did the promise of life now made to this Covenant could be no surer then it was before but this Covenant is free and therefore sure nothing can hinder free grace from giving eternall life to whom it will mans unrighteousnesse comming betweene may prevent a promise made upon condition of righteousnesse but it cannot prevent a promise of free grace Reas 3. God hath given us many pledges to assure us of the certainty of his Covenant and the blessing of it First his word is gone out of his mouth and he cannot alter it Psal 89. Secondly he hath written it to make it more sure and what he hath written is written never to be blotted out Thirdly He hath sealed it with his own seale and so it is become as the Laws of the Medes and Persians which alter not Fourthly He hath sworn it Psal 89.3 â—5 Heb. 6.17 Fifthly He hath given us the earnest of his Spirit 2 Cor. 1.22 Sixthly Christ the Mediator and Testator of it hath confirmed it by his own blood Heb. 9.16 17 18. What can then be more sure Object But in Numb 14.34 God tells the Israelites they shall feele his breach of promise and in Ezek. 16.59 he tells them that he would deale with them as they had done with him in breaking his Covenant and so in Zach. 11.10 by all which it may seeme Gods Covenant may faile Answ Men may be said to be in Covenant with God two wayes First In appearance by visible profession Secondly According to truth the former sort professe hope in the promise of life but being hypocrites which never gave themselves to the Lord in truth they fall short of the promise and are deprived Heb. 4. But those which are truly in Covenant with God having given up themselves unto him in simplicity and truth to be his people towards these Gods promise stands firme never to be changed There were in Israel a mixt people some believed some believed not and yet they all did in shew accept the conditions of the Covenant and professed themselves to be a people in Covenant with God Those of them which in truth believed had the promise of God fully accomplished unto them Those that believed not they enjoyed it not because of their unbeliefe they were in truth none of the children of the Covenant although they professed it and therefore no marvell they missed of the blessing promised As in Exod. 32.32 33. Some are said to be blotted out of the book of life not that those which are written in it are ever indeed blotted out but because some which seemed to have their names written therein are at length declared and made manifest that they never were of those that were written there but were written in earth as Jeremy speaks Jer. 17.13 rather then in heaven so it is here in the case in hand God seemes to break his promise with some but not with those which are truly in Covenant with him only he makes such hypocrites as professe and pretend hope of obtaining the promise to see and feele that all their expectation is in vaine when they finde themselves disappointed of the blessing they hoped for The one sort namely such as truly believe they enjoy the promise following faith to the conservation of the soule the other sort namely seeming hypocrites and formall professors deprive themselves through unbeliefe but the Covenant and promise of God stands firme and sure to all that lay hold on it by a true faith Vse 1. This may shame us for our unbeliefe When we heare of the great things of the Covenant which God hath promised we heare
them and that they shall be surely made good unto us 3. Keep Christ neare unto us for it is he in whom all the promises are unto us Yea and Amen 2 Cor. 1. Lay him therefore in our hearts Let him lie between our breasts Cant. 1.12 Let him be to us the dearely beloved of our soule make him our hope as the Apostle calls him 1 Tim. 1.1 even our hope of glory Col. 1.27 Keep him near to us and hope through him and we shall not be disappointed of our hope 4. Lastly labour to keep in our selves a cleare sight of those graces that are expressed in the conditionall promises they being the companions of the faith which saveth us take heed of suffering them to be wounded and darkned in us by worldlinesse wrath impatiency but keep them shining and bright the more evidently we can discern these the more evidence we have of the blessing of the Covenant and the more assurance of full possession These graces are as t were our anoynting by which we are anoynted before hand unto the Kingdome Look to our anoynting then If God have anoynted us by the oyle of his spirit it is not for nothing that he hath done it it is an assurance unto us that it is his pleasure to give us the Kingdome David being anoynted by Samuel got the Kingdome at last though he went through many troubles first Vse 3. This should teach us all to preferre the things of Gods Covenant being so sure and certaine before all the uncertaine vanities of this deceitfull world What the Apostle speaks of riches calling them uncertaine riches 1 Tim. 6. the same may be truly affirmed of all worldly things honour favour of men c. they are all uncertaine things The hope of them is uncertaine and many times proves vaine as it did to Balaam who had faire hopes before him of rising to great honour but all was quasht in a moment when he was slaine with the sword and sent down to the sides of the pit among the uncircumcised And as is the hope so is the possession of them uncertaine also as it was to Haman who in the midst of all his honour stood but in a slippery place for being in honour he continued not but became like unto the beasts that perish What is there of any certainty under the Sunne The world and all things in it is not unfitly compared to a wheele Ezek. 1. and 10. which is of various and uncertaine motion now up now down now going anon returning there is nothing sure in this world but only what we hold by the sure and faithfull Covenant of God and therefore as Christ when he saw his Disciples admiring the stately building of the Temple Are these saith he the things yee look upon so should we say unto our selves rebuking these our foolish hearts when we see them taken with this worlds uncertaine vanities Are these the things yee look for yee walk in a shadow and disquiet you selves in vaine ye graspe at that which ye have no assurance to attaine or if ye doe attaine yet cannot long possesse such are all worldly things But the things which God hath promised in his Covenant are sure certaine infallible though the world be a lyar yet God is faithfull and true he cannot deny himselfe The holy Apostle did well discern this difference betwixt the things of God and the things of this world one of them he calls uncertaine 1 Tim. 6. but speaking of the other I fight not as uncertaine as one that beats the ayre but as certaine to obtaine 1 Cor. 9.26 Truly while a man contends for the things of this world he doth but beat the ayre as if a man should spend his strength in striking great blows at an airie shadow whiles his enemy in the meane time goes free away But those which runne for the crown which God hath promised they shall in time finde that they have not run in vaine neither have laboured in vaine they shall finde a sure reward Prov. 11.18 We love not to lose our labour we think better sit still then labour for nothing But this encourageth to strive with our best strength when we have the prize in our eye when we are sure to obtaine Here therefore first by faith believe the truth of Gods promise and then put on in practice to seek after the things which God hath promised looking at the glory and joy which is set before us and then the sure mercies of David will be our own mercies also as Jonah speaks Jonah 2.8 and will be as sure to us as to David or any of his seed How sure the Apostle esteemed them see 2 Tim. 4.8 18. Take we heed then lest by following lying vanities we forsake our owne mercies that mercy and blessing I meane which if we diligently seek after shall surely be our own 3. The third property of the Covenant is that it is an everlasting Covenant Gen. 17.7 I will stablish my Covenant betwixt me and thee to be an everlasting Covenant so also verse 13. see also Esay 55.3 Ier. 32.40 Heb. 13.20 This Covenant is said to be everlasting 1. A parte antè as being from everlasting in respect of the promise made to Christ for us which was done before the foundation of the world Tit. 1.2 2. A parte post as being to continue from everlasting to everlasting as Moses speaks Psal 9.2 though the Covenant in respect of our own personall entering into it is made with us now in time and hath a beginning yet for continuance it is everlasting and without end Its never to be broken if once made in truth men may seeme to be in Covenant with God and yet it being but seemingly and not in truth such a Covenant may break and come to an end in which sence the Iewes are said to have broke the everlasting Covenant Esay 24.5 But where we do truly give up our selves unto God to be his people and take him to bee our God this Covenant is everlasting its never broken more It is not denyed but by reason of our unstablenesse of Spirit we are apt to make many a breach on our part And it is true also that the Lord might have reserved such a liberty unto himselâ—e and a power of revocation to disanull the Covenant which he had made with us But neither hath the Lord put in any such clause of reservation nor doth he take advantage of our infirmity but tells us that which we may trust unto namely that his Covenant with us is for ever and that from everlasting to everlasting he is our God Hence is that in Gen. 17. â— God is said to stablish his Covenant with us as meaning to have it stand and continue for ever and in Psal 89.28 it s said to stand fast and in 2 Chron. 13 5. its called a Covenant of salt because it corrupteth not it faileth not as things that are salted use to last and continue and
with God 44 45 46 wherein both Covenants agree 50 51. wherein they differ 52 56 70 73 75. how faith in both differ 53 54. both Covenants considered two wayes 97 the Covenant of works requires faith 52 53. why the Lord conveys life and blessednesse to us by the Covenant 26 27 28 the Covenant of Grace the same in all ages 102 103 more powerfully dispensed since then before the comming of Christ 112. D Demeanour of Fath after prayer 307 308. Differences between the two Covenants fifteen 52 between faith in both covenants 53 54 between both in requiring works 55 between the Commandement of Law and Gospel 332. Discontentâ— the causes of them 134. Dispositions sanctified tokens of true sanctification 239 240. Draw nothing in us to Draw God into Covenant with us 353. E Effects of the Spirit of Grace in the soul 88 of true sanctification 235 236 237 of light in the soul 380 Effect of the Covenant is to work holinesse 373 seq England an admonition to it to receive the Grace offered 14. Encouragement to faith 261. Enmity in our nature against God 353. When it is that we make grace our Enemy 95 96. Evangelicall condition excludes not free grace 326. Everlasting the Covenant is 367 why so 368 the blessings of the Covenant are so ibid. how the first Covenat is so 369. Exalted God is to be Exalted chiefly 346. how he is to be Exalted 348 when hee is ibid. F Faith the condition of the Covenant of Grace 295 why it is ibid. how closeth with the Covenant 302. encouragements to it 261 two acts of it 289 290 not commanded in the Law 331 proved ibid. its workings 304 its weaknesse 303 its earnestnesse in prayer unto God 307. its demeanour after prayer as God answers or not answers 308 309. Looks on the Lords Government as a mercifull government 312 reconciles the heart unto God 313 enables to walk with God ibid. when the life of faith is most seen 314 faith of Christ why so called 329 It is a strengthening grace 317 gets assisting strength from Christ 313 We are not actually justified before it comes 322 the reasons of it ibid. Fall why the Saints cannot fall away 248. Father God the Father in Covenant with us 124 with Christ 29 30. Forgivenesse of sin the benefit of it 164 why the Lord doth forgive sinnes 165 166 what a man is to doe that he may be forgiven 169 signes when a mans sinnes are forgiven 171 172. Freenesse of Gods grace 81 how the condition and the freenesse of grace agree in the Covenant 292 The condition in the Covenant excludes not the freenesse of grace 291 how it appeares that the Covenant is free 354 why it is so 356 the freenesse of grace in the Covenant 353. G Gentiles beleeving are the seed of Abraham 17. God alone satisfies a sanctified soule â—38 his things great 346. Glorying twofold 87 what glorying is ibid. the Covenant of grace teacheth to glory in God alone 85 88 holinesse the glory of a people 381. Gospel vayled in the Ceremoniall Law 330 the commandement of Faith a commandement of the Gospel Government of the Lord when we are under it 153 154 a mercifull government 312. Grace habituall may be a tryall of our state 231 232 it appeares in cleansing us from filthinesse of sinne 181 why the Lord would have his Covenant to bee of free Grace 356 the free grace of God in pardoning of sinne 159 the infinitenesse of it 160 Faith a strengthning Grace 317 the Covenant at mount Sinai a Covenant of Grace 65 66 the performance of the promise of Grace is Grace 355 the freenesse of Grace in entring into Covenant with us 353. H Habituall holinesse 376 Habit of Faith not the condition of the Covenant 298 reasons of it ibid. Heaven Canaan a type of it 107. Heart sanctified finds no peace but in the way that 's holy 236. Holy Ghost in Covenant with us 124 the Covenant a holy Covenant 373 why it is holy 374. Holinesse what 375 a twofold holinesse ibid. signes of a true 379 it s the glory of a people 381 the perfection of our Christian state 381 it s wrought by the Covenant 373. I Iewes after their conversion shall continue faithfull 7 shall inhabit their own land again 16 their conversion 17 18 reasons of it 19 two hindrances of their conversion 20 why wee should pray for their conversion 20. Iustice without mercy in the Covenant of Works 77. Iustification considered three wayes 322 sanctification an evidence of it 183 it goes not before faith 322 the reasons of it Ibid. K Knowledge of the Covenant what benefit 119 120. Know whether we be in Covenant 378. L Law considered two wayes 58 Ceremoniall a Gospel vailed 330 commandeth not faith 333 the condition of it impossible to be fulfilled 295. Law-Giver who and how 328. Libertines mistake the Covenant 379. Light the effects of it in the soule 380. Life of Faith what it is 314 when it is most seen ibid. Love of God to us should comfort us in the enjoyment of lesser blessings 273 274. M Man in Covenant with God two wayes 361 man seeks not God but God man 353. Mediator who 68 69 the Covenant of Grace given by a Mediatour 66 Chirst in his Type a Mediatour of that Covenant given at Mount Sinai 62 wee are not to goe to God but by a Mediatour 67 68 Christ that Mediatour 68 69 Christ an everlasting Mediatour 370 the comfort the mediation of Christ affords the Saints 69 70. Morall Law how it leads to Christ 330 Motives to holinesse 330 seq Mover in making the Covenant who first 299 353. N Nature of man in enmity against God 353. New why the Covenant of Grace is so called 195 New-England 14. O Obedience of the soule to God at its first conversion 310. Old why the Covenant of Grace is so called 105. Outward blessings pledges of better things 262 what the Outward blessings are that God promiseth his servants 264. why the Lord keeps his servants sometimes short in Outward things 263 in what manner God premiseth Outward blessings 165 they are part of the Covenant 267 they may be prayed for 166 God is the giver of them 271 272 the causes why the Saints are often deprived of them 267 seq when Outward things are blessings and tokens of Gods love 272 273 Outward blessings should make us serve God with the Outward man 274. P Peace cannot be wrought in the soul by the Covenant of works 90 91 a sanctified soul can finde no Peace but in that that 's holy 236. People of God are promised to have God himselfe 122 123 reasons of it 126. Person God first acceps the Person then the sacrifice 70 71. Personally God personally in Covenant with us 1â—4 Perseverance in grace the Certainty of it 245 246 the reasons of it 246 247. Preservation in the state of grace part of the Covenant 243 244. Performance of the promise oâ— grace is free grace 353. Perfection of a Christian state what 281. Positive holinesse what 376. Possession of honour uncertaine 366 true grace is an everlasting Possession 255. Professours severall sorts of them hollow-hearted 256 257. Promises absolute the use of them 289 conditionall are of free grace 326 proved ibid. promises to encourage the people to return from Babylon 2. Q Qualifications may be tokens of Iustification 234 Qualifications in the promises when we are to make use of them 358. R Reasonable it is that God should rule over his people 311. Râ—concilement of the heart unto God is by faith 313. Relative holinesse what 375. Righteousness that justifies what it is 322. Riches of grace opened 126 Riches uncertaine 366. S Salt why the Covenant is so called 368. Saints who is their strength 254. Sanctifiâ—aâ—ion twofold 227 it s a blessing that will make those that receive it blessed 177 why so 178 179 it is an evidence of justification 183 Sanctification more manifest to the soul then Iustification 233 the reason of it ibid. the effects of Sanctification 235 236 237. It makes wary against staining sins 237 it makes us sensible of our weaknesses 23 some reall work in the soul proves not a reall Sanctification 228. Security that is wrought by assurance what it is 241. Seed of Abraham double 35 36. Separation between Iew and Gentile ended at Christs Ascension 97. Sinne a wrong done to God 160 Sinne turns good things into evill 164 Sinne the greatest evill why 163 God chuseth sometime the worst of sinners 354 why he doth so 355 Sins cannot make voyd the Covenant of Grace 84 85. when it is that Sinne makes voyd the Covenant of Grace 95 96. Son the Son of God in Covenant with us 124. Spirit whether the Spirit of Law or Grace dwels within us 88 how to know when our comfort is from the Spirit of grace 89. Storehouse of rich blessings what is 342. Strengâ—h of the Saints who is 254. Substance the absolute and conditionall promises one in substance 29. T Temporary blessings of the Covenant 259. Testament why the Covenant called a Testament 283 284. The old Testament revealed the Covenant of Grace darkly 107 why so 109 it revealed it only to the Iewes 115 116. Thankfulnesse 118. Things of God great things 343. True taken two wayes 228. Truth of sanctification signes of it 235 seq Truth of holinesse signes of it 379. Trust encouragements to Trust in God 261. Tryals of our estate may be made by the conditions of the Covenant 288 289. Tryall of our estate may be made by habituall grace 231 232. V Vnbeliefe the danger of it 340 unbeliefe dishonours God 363 it shames us 362 it weakens our comfort 363. Vncertaine riches are uncertaine 366. Vnworthinesse hinders not the freenesse of Gods grace 357. Vse of absolute promises what 289. W Worst of sinners chosen of God 353. Work of Faith what 314 how Works are considered in the Covenant of grace 3â—4 The Covenant of grace requires Works 35 The Covenant at Mount Sinai not a Covenant of Works proved 58 A man that is under the Covenant of Works cannot attaine sanctification 184 the reasons of it ibid. Our Works are dead works 295 good Works the fruit of the Tree of faith 9 justification cannot be attained by the Works of the Law 226. Z Zeale for God is an honour to God 149. FINIS