to God's free Promise as the immediate and sole Cause of Pardon and Life as all true Protestants formerly affirmed and not by Christ's procuring a New Covenant for us to enter into with God which if we answer the Condition thereof i. e. repent and believe we shall be saved Which Faith as Mr. Baxter Mr. W c. assert taken in the full Extent and Latitude is nothing else but universal Obedience and that so it is to be understood when 't is said that Faith alone Justifies viz. Faith and all other Graces both in Habit and Exercise Mr. Baxter's Aph. 65. And they that thus believe and obey the Gospel shall be saved though their Obedience be not perfect but if Christ fulfilled the Law for us then say I that Obedience of his must be imputed to us as if we had wrought it and so we by the Application of that Righteousness are Justified in God's sight from the Accusation of the Law without any Works or procuring Conditions performed by us But as one observes when these Men speak of Faith as a single Grace 't is defined to be a sincere Acceptance of Christ as Lord and Saviour and so it Justifies meerly as it is a consenting to be ruled and saved by Christ which is saith he neither an Assent to the Truth of the Promises nor Assurance or Trust in them one or both of which all Men understand by Faith both in Scripture and common Speaking but it is an Act of Obedience or rather a Covenant or Promise of Obedience whereby a Man engageth That he will seek after Salvation in ways of Obedience to Christ's Commands and indeed they referr to the Baptismal Covenant made in Infancy And thus Faith Justifies as they intimate as it doth in part fulfill the New Law by engaging us to Obedience and in all this Christ is look'd upon as King or Rector chiefly and not as a Saviour for as Mr. Troughton notes if Christ's Righteousness doth not immediately Justifie us and is made ours then he is a Saviour but remotely as the Word is usually taken to denote his making Satisfaction for us as a Priest viz. As by his Death he procured a Possibility of Pardon and makes way for a New Covenant to be made with Man so that Christ's main Business as a Savour by this Opinion is to grant new and tolerable Terms of Salvation to command Faith Repentance and Obedience and to annex a Promise of eternal Life to them and so to justifie and save us if we fulfill these Conditions to the end of our Days and that God as a just and impartial Judge will give Sentence for or against us according to this Law so that we are justified by our Obedience to this Law and saved by a King proceeding according to his own Law and Faith is nothing else but a submitting to this Law and to the Terms required in it which things saith he certainly make a Covenant of Works tho' it differs from the First Covenant of Works and this if I mistake them not is their Covenant of Grace by which I never expect to be saved But to proceed 5thly The Covenant of Grace is well ordered in all things for our good for all things which we need are contained in it either in respect of deliverance from present and future Evil and to our being possess'd or invested with all true spiritual and eternal Good 1. We were Enemies to God by Sin and God an Enemy to us but by this Covenant God is reconciled to us Jesus Christ hath so pacified his Wrath that now God says Fury is not in me Isa. 27. When we were Enemies we were reconciled to God by the death of his Son Rom. 5.10 The Angels that first brought the Tydings of our Saviour's Birth cryed Peace on earth good will to men Christ by the Blood of this Covenant hath made up that Breach and Reconciled God to us and by his Spirit he removes that Enmity that naturally is in our Hearts against God and so reconciled us to God he is our Days-man that lays his Hand upon both he is not a Mediator of one that is not of God only but of Man also he brings God to Man and Man to God 2. We were the Children of Wrath and under the Curse of the Law but by the Grace of this well ordered Covenant we are made the Children of God and we are delivered from the Curse of the Law Christ hath delivered us from the curse of the law being made a curse for us That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3.13 4. 3. We had lost the Image of God but by this Covenant 't is restored to us again and so restored that we shall never lose it any more 4. We were dead blind naked in bonds in prison but by the Grace of God in this Covenant we are quickened Eph. 2.1 2. have the eyes of our understandings enlightned Eph. 1.18 have our naked Souls cloathed with the robe of righteousness are brought out of Prison and all our Wounds are healed Sent out of the pit wherein was no water by the blood of the covenant Zech. 9.11 5. We were guilty and filthy Creatures but by this Covenant we are justified and sanctified we are acquitted pronounced righteous and all our Sins pardoned and washed away in the Fountain of Christ's Blood 1 Cor. 6.11 Rev. 1.5 6. We were condemned and ready to have the Sentence executed upon us and cast into Hell to be burned alive for ever and ever even there where the worm dyeth not and the fire is not quenched but by the Grace of this Covenant we are saved and shall be eternally we are not only delivered from all Evil or from whatsoever was hurtful to us but are invested with all true internal and eternal Good We by this Covenant have union with God adoption free access to the Father yea all things that appertain to life and godliness and when this Life is ended eternal Life and Glory in Heaven therefore 't is well ordered in all things for our good Fifthly It is a sure Covenant ordered in all things and sure 1. 'T is a sure Covenant because it was made in and with our blessed Surety Jesus Christ the Lord would not enter into Covenant with us any more nor take our Bond for that great Summ of Ten thousand Talents that vast Debt which we had contracted and were never able to pay for we had nothing no not one Farthing And therefore unless a Surety could be found who was able and sufficient to enter into Bond with God for us we must have perished for ever we were Arrested by the Justice of God for breach of his Holy Law and in Prison and must suffer Infinite Wrath and divine Vengeance for the just demerit of our Sin had not the Wise and Almighty God sought out a Surety to pay our Debt and undertaken this New Covenant for us Now Jesus
Why Is not the purport of it this i. e. Christ as Mediator hath so far satisfy'd for the breach of the Law of perfect Obedience or given to God such a valuable Recompence that he might justly wave and not exact or execute the Law of Works or hath relaxed the Severity thereof and taken it away and hath obtained and given as he is a Law-giver or Govenour a milder Law of Grace and if Men perform the Conditions of Faith and sincere Obedience or Faith and Gospel Holiness they shall be Justified and Saved so that our Right to Life and the Favour of God Peace of Conscience and Hope of Salvation do depend upon our Obedience to the Gospel or New Law and this Christ hath purchased should be accepted as our Righteousness by which we must be Judged They deny not but that the Merits of Christ are the Cause of this Gospel Law his Righteousness imputed is the Cause for which we are Justified or rather 't is for his Sake we are Justified and Saved when we do answer the Rule of the Gospel I have heard them Preach and have read their Books and if this be not in part what they say I do not understand them 't is such a Mystery of c. However Christ hath done and performed his part in the Mediatory Covenant the Law of perfect Obedience cannot hurt us if we conform to the Rule of this milder Law which Christ doth not perform for us c. What do they mean Is it this i. e. Christ doth not believe for us Who says he doth but 2 dly Hath not he obtained Grace for us to enable us to believe Is not he the Author and Finisher of our Faith Doth not he begin the good Work in us and will he not perform it unto the end St. Paul affirms his Confidence in him that he would do it Phil. 1.6 And doth not performing imply a Covenant or Promise he has made to do it If so then it appears Christ hath more to do for us then only his performing the Covenant of Works and confirming the Covenant of Grace Doth he not say Other Sheep I have which are not of this fold and them I must bring Joh. 10.16 Must bring Doth not that Obligation that was upon him referr to the Covenant made with the Father and again he saith All that the Father hath given me shall come unto me Joh. 6.37 And that it is his Father's Will that sent him that of all that the Father hath given him he should lose nothing Is not Christ the Mediator as I have said before of Two i. e. Is he not to bring us to God as well as God to us Who can remove that Enmity that is naturally in our Minds against God Rom. 8.7 but he only Why is Christ called a Quickening Spirit and so full of Grace Is it not that he might Quicken us and Communicate of his Grace to us as he is our Head and Mediator and we his Members Can we subdue the Powers of darkness or break Satan's Chains are we stronger than the strong Man â—rmed Math. 12.29 Must not Christ perform all these things for us or Doth not the Performance of all this belong to the Covenant of Grace 3 dly I suppose the Mistake lies here viz. Our Authors do only insist upon or speak of the Application of the Covenant of Grace true Christ as Mediator performed the Covenant of Works for us without us he alone in his own Person did that and I must say he doth not so perform the Applicatory part of the Covenant of Grace for we act with him but how even as we are acted and moved like as when our Saviour quickened Lazarus he then arose and had Life and Motion and could come out of the Grave so when he hath quickened us who were dead in Sin when the dead hear the voice of the Son of God by his Spirit they then can act and move can believe and obey and do for God from a Right Principle and to a Right End Is it not said 't is God that worketh in us to will and to do of his own good Pleasure Phil. 2.13 And doth not David say he would cry to the Lord that performed all things for him Psal. 57.2 Pray let me here note Four Things as touching the Covenant of Grace 1. The Time when 't was made with Christ for us and that was from eternity 2. When it was first revealed and that was to our First Parents as soon as they fell and broke the Covenant of Works 3. When it was executed confirmed and touching the outward Dispensation of it took its rise or beginning it was executed by Christ as our Head when he came into the World in part i. e. in his Life and ratified and confirmed by his Blood and the rise or beginning of the outward Dispensation of it was at his Death and Resurrection when the Old Covenant ceas'd or was abrogated 4. When and how are we said to have it made with us or performed to us actually and personally so as to have real Interest in all the Blessings and Privileges thereof For as it respecteth us it only contains free and absolute Promises like the Waters of Noah And not a Law of conditional Faith and Obedience to be performed by us Now we have not actual Interest in it and so personally it cannot be said to be made with us until we have actual Union with Christ and do believe in him For want of these Distinctions I fear some Men run astray For it seems as if some Men would have us believe that the Covenant of Grace in the latitude of it is but that merciful conditional Covenant of Faith and Gospel Holiness that God is pleased to enter into with us and we with him in our Baptism and if we perform that Covenant to the end we shall be Justified and Saved nay and so far as we do act in sincere Obedience so far we are already Justified and if this be the Notion of these Men and that we must believe as they do then say I we are not under Grace but under a Law that will keep us in Doubts and Bondage as long as we live and if we have no other Righteousness than this which is either within us or wrought by us we shall certainly drop down into Hell when we come to die 4thly And by making the Covenant of Redemption distinct from the Covenant of Grace in respect of what I am now speaking of I fear it layâ— a Foundation for those Errors which are got among us as if we are to enter into a Covenant with God without Christ's undertaking for us as our Surety for say they Christ did perform the Covenant of Works but doth confirm not perform the Covenant of Grace What is the Purport of this Doctrine as it is improved by our new Methodists Why this viz. In the Mediatory Covenant Christ made God amends for our breach of the
Law of Perfect Obedience by himself alone and for himself that so he might be a fit Mediator and merit a New Law of Grace of sincere Obedience which New Law or Covenant he confirmed by his Death so that God now enters into a Covenant with Mankind again and if we perform the Conditions of it we shall thereby assuredly have Justification and Eternal Life Not that Christ in the Covenant of Grace hath undertaken to perform it for us but hath left us to work out our Salvation our selves though not without the Assistance of the Holy Spirit and thus Christ is our legal Righteousness in his Mediatory Covenant yet so too that by his Merits we have all Gospel-Blessings How is that Why thus i. e. he merited the New Law of Grace by satisfying for the Law of Works or as Mediator gave God a satisfying Recompence for our breach of it but our inherent Faith and Gospel-Holiness with Christ's Merits as before is our Evangelical Righteousness by which we are justified And this is the dangerous Consequence which I perceive does attend the allowing of the distinction of two Covenants which at once in my Judgment tends to overthrow the Nature of the Free-grace of God in the Covenant of Grace which is ordered in all things and sure as it was made with Christ for us Obj. 6. By the Covenant of Redemption Christ could challenge his Reward upon his own Account but in the Covenant of Grace Believers have a Right to the Reward only upon the Account of Christ there is an intrinsick Worth in the Obedience of Christ whereby he merited for there was a Proportion between it in regard of the Dignity of his Person but there is no intrinsick Worth in that Grace which is the Condition of the Covenant of Grace to merit any thing there was a Condition of a valuable Consideration required of Christ the Condition required of us hath no valuable Proportion to the Greatness of the Reward the Reward was of Debt to him c. 1. Answ. I would know what that Reward is which Christ doth challenge is it not Grace Righteousness and Eternal Life for all the Elect True we merit nothing but did not Christ merit all for us Did he merit for himself and for us only a conditional Covenant as I shewed before 2. And may not Believers in Christ lay claim to Christ's reward i. e. the Blessings purchased by him as the Fruits of his Merits in a way of Righteousness and Justice upon the Account of Christ's Undertakings as well as in a way of Grace and Mercy what saith the Apostle 1 Joh. â— 9 God is faithful and just to forgive us c. which saith our Annotators more strictly taken permit him not to exact from us a Satisfaction Which he hath accepted in the Atonement made by his Son in his own way â—â—plyed and on his own Terms to be accounted to us that he will not fail to forgive us our Sins c. 3. Still the Distinction must as I conceive run thus i. e. Christ had his part in this one Covenant by Merit he is the Saviour we have our part in it freely by Grace being the saved and what though there is no intrinsick Worth in that Grace which we receive in the Applicatory Part of the Covenant in order to our actual interest therein yet there was an intrinsick Worth in his Merits that purchased that Grace for us and doth not the intrinsick Worth and Merits of Christ appertain to the Covenant of Grace as it was with him for us as our Mediator and Redeemer Nay and is it not from hence Faith and all other Grace is given to us and cannot Christ challenge of the Father all those he became a Surety and a Redeemer for in the Covenant The chief Grace still say I lies in that you call the Covenant of Redemption and distinct from the Covenant of Grace Obj. 7. The Mediatory Covenant respects others as well as Christ viz. his Seed and giving them Glory but in the Covenant of Grace the Promise respects only the Particular Person that believes answering the Terms of the Covenant c. Answ. 1. I see not but here they give away their Cause and contradict themselves in respect of their first Objection it appears now they see there were more than two single Parties concerned in the Covenant of Redemption they here assert it respects others as well as Christ viz. All his Seed 2. We have shewed how none but particular Persons who believe are concerned in the Application of the Covenant of Grace But 3. Doth not the Scripture say Christ is the Mediator of the New Covenant viz. the Covenant of Grace And doth not this respect as they confess all his Seed and can any perform the Terms of this Covenant without Christ in the Execution of his Office as our Mediator and Surety He is our Saviour in the Covenant of Grace that was his Work his Part and so consequently he ingaged and will quicken us renew us save us and bring all the Father gave him to Glory Obj. 8. If the Covenant of Grace and that of Redemption were the same then Christ should be both the Testator and a Party A Testator maketh not a Will to bequeath Legacies to himself Answ. There are divers Disparities between other Testators and the Testatorship of Christ. 1. A Testator among Men cannot be a Witness to his own last Will and Testament but so is Christ he is given by the Father for a Witness to the People of all those Gospel or Covenant-Blessings he himself a Testator of his own last Will and Testament bequeathed to all Believersâ— he witnesseth these things are his Will as well as the Father's and he is the true and faithful Witness 2. A Testator among Men cannot Enjoy or Possess that Kingdom Estate or Inheritance himself after his Death which he hath given away but Christ the Spiritual Testator tho' he hath given the Possession of Glory c. to Believers by his last Will and Testament yet is he a Coâ—Heir of the same Glory and blessed Inheritance himself and shall possess it joyntly with them A Testator among Men can't see his own Will executed but he leaves it to others to be Executors of it but Christ by his Spirit sees his Will executed for tho' he was dead He is alive and behold he liveth for evermore he is also a Party with us he is the Head we are his Members and now to close with this consider the Covenant of Grace was first made with Christ and with us in him thus it runs i. e. Christ purchases and we possess Christ in this Covenant obtains all by his Work and Merits we have all of meer Grace 'T is Grace in the Original in the first making of it with Christ for us 't is of Grace in the Execution of it Confirmation Publication and in the Application in order to our actual Interest From the whole it appears that
was come it was but to put into Execution this Covenant and to ratifie and visibly confirm this blessed Covenant that God had made with us in him before the World began The Covenant of Grace saith Mr. Petto was made or established not only with us but jointly with Christ and us in him so as both are within one and the same Covenant for the great Transactions with Jesus yea even the giving and sending of him and his accepting the Office of a Redeemer and undertaking for us these are all of Grace as well as what is promised to us through him Therefore the Covenant of Grace saith he must take in all that conduceth otherwise than by a meer Decree to our Restoration and eternal Life Petto on the Covenant which is recommended by Dr. Owen Pag. 18. 2. Where do we read in all the Holy Scripture of Three Covenants viz. 1. A Covenant of Works 2. A Covenant of Redemption 3. A Covenant of Grace Evident it is to all that the Holy Ghost only holds forth or speaks but of Two Covenants a Covenant of Works and a Covenant of Grace the First is call'd the Old Covenant the Second the New Covenant although both these Covenants had several Revelations Ministrations or Editions as First the Covenant of Works was primarily made with the First Adam and all Mankind in him by vertue of which he was justified by his own perfect Obedience before he sinned True there was another Edition or Administration of it given to Israel which tho' it was a Covenant of Works i. e. Do this and live yet it was not given by the Lord to the same End and Design as the Covenant was given to our First Parents viz. It was not given to justifie them or to give them eternal Life For if Righteousness had been by the Law then Christ is dead in vain Gal. 2.21 And again saith Paul For if there had been a Law given that could have given Life verily Righteousness should have been by the Law Gal. 3.21 But indeed it was impossible Life Justification or Righteousness could be by the Law or by any Law because Man hath sinned and is now unable to answer the Law of perfect Obedience all have sinned and come short of the Glory of God We must therefore now be justified by the Grace of God through the Redemption which is in Jesus Christ but tho' Man had lost his Power to obey yet God hath not lost his Power to command Therefore as Dr. Owen shews it was added or revealed in the Wisdom of God as instructive as also to shew the Excellency of that State and Condition in which we were created with the Honour that God put upon our Nature from whence Directions unto a due Apprehension of God and our selves may be taken or derived It served to shew what a Righteousness Man once had and by his Transgression lost and also what a Righteousness 't is which the Holiness of God doth require in order to our Justification in his sight for the Law doubtless results not from God as a simple act of his Sovereignty but also as a Transcript of the Holiness of his Nature and Rectitude of his Will for without a sinless or perfect Righteousness no Flesh can ever be justified in God's sight and therefore such a Righteousness must either be inherent in us or else according to the Wisdom and Grace of God be imputed to us and therefore he chose his beloved Son and entered into a gracious Covenant for us with him that he in our Nature and Stead as our Head and Surety might yield perfect Obedience to the Law which we had broke and for which breach his Justice by Christ's Death must be satisfied also therefore the Compact or gracious Covenant that was before all World 's made between the Father and the Son was part of the Covenant of Grace respecting poor lost and perishing Man since there was no Redemption without the shedding of Christ's Blood hence the Blood of Christ is called The Blood of the New Covenant The Father saith Mr. Petto is Contracting with the Son Isa. 41.6 I will give thee foâ— a Covenant of the People therefore that with the Son saith he and with the People is one and the same Covenanâ— indeed as that which partaketh of the Nature or is a part is put for the whole so that with the People alone even here beareth the Name of a Covenant with in the grand Contract with Jesus Christ as a Branch or Parcel thereof yet both together make up that one Covenant of Grace as appeareth thus 1. There is no Scripture Evidence for making these Two Covenants distinct one of Suretyship or Redemption with Christ and another of Grace and Reconciliation with us that distinction which some use is improper for the Parts of it are co-incident seeing that as with Christ was out of mee Grace also Joh. 3.16 And it was promised that Jesus Christ should be given for a Covenant and therefore it is of Grace that we are redeemed by him 2. Tim. 1.9 There was Grace before the World was and that must be in the Covenant as with Jesus Christ which was for reconciling the World unto the Father 2. Cor. 5.18 19 Col. 1.20 21. It is true Christ is our Surety and Redeemer not we in our own Persons yea he is our Head our Lord and King and on that Account of his standing in those different Capacities he hath some peculiar Precepts and Promises appropriated to him which are not afforded to us in the same manner and degree yet this hindreth not the oneness of the Covenant with him and us c. 3. That Holy Agreement or Compact between the Father and Son was the Rise or Spring of the Covenant of Grace it was made with Jesus Christ and with us in him therefore I see no Reason to call them Two distinct and compleat Covenants but two Subjects as the same Author intimates of the same Covenant as with Jesus Christ it had its Constitution from before all Worlds or we had a Being tho' as with us it has its Application in time after we exist and are actually in Christ as part of the promised Seed 1. The Work of Redemption to expiate Sin and make Reconciliation this was Christ's Work for us 2. For Application this is with us by him 3. He was chosen Mediator and undertook the work of Redemption and so struck up the Covenant from Eternity but in time he executed it and intercedes for our Participation in it Petto p. 21. 4. Therefore as Adam being a common Person or Head of all his Seed and we in him fell under Sin Death and Condemnation by vertue of the Covenant of Works made with him even so in Jesus Christ all the Elect partake of Grace and Justification unto Life by that one Covenant of Grace made with him and in him with all his Seed he being I say a common Person or Head to all the Father
of the Covenant of Grace was not the Fruit of Christ'd Suffering in pursuit of that Holy Compact and is it not particularly implyed in those Words he shall see his Seed but if they be adult Persons he can never see them if Faith be not given to them unless the Holy Spirit that great Promise of the Father be given to them whereby they are enabled to believe I will put my Spirit within them Ezek. 36.27 I will put my fear into their Hearts a new Heart will I give them and a new Spirit will I put within them I will pour my Spirit upon thy Seed Isa. 44.3 Thy Seed Who doth he speak to why to his Servant doth not these Promises referr to that Covenant made with Christ which you call the Covenant of Redemption and was not Christ assured by the Father that these Promises should be made good to his Seed and yet t is evident they belong to the Covenant of Grace therefore I see not how they can be Two Covenants distinct from each other Obj. 4. Christ is the Mediator of the Covenant of Grace but not the Mediator of the Covenant of Redemption but a Party he was the Surety of the Covenant of Grace the Covenant of Redemption had no Surety the Father and the Son trusted one another upon the Agreement the Covenant of Grace is confirmed by the Blood of Christ but we cannot say that the Covenant of Redemption was confirmed properly by that Blood any more than as it was a necessary Article in that Covenant Answ. All that can be said as I conceive is this viz. our Lord Christ when he first entered into the Covenant with the Father for us to bring in and accomplish the Covenant of Grace agreed then to be Mediator and Surety of this Covenant There are some Transactings where Suretyship is requir'd which a Surety must do i. e. he must accept and freely and readily agree to do all that is necessary to be done which the Creditor requires and the Nature of the said Covenant calls for yea and some things that peculiarly belong to him as Surety And so it might be here about those glorious and gracious Transactions between the Father and the Son about the compleating the Covenant of Grace concerning the Elect and indeed the greatest Expressions and Demonstration of God's Grace to us appeared in those Covenant Transactions and all the good we receive I say again by he Covenant of Grace are but the Fruits and Product of the Covenant as it was made with Christ our Head Mediator and Surety but among Men those Things and Covenant Transactions between the Creditor and the Surety which peculiarly appertain to him in which nevertheless the poor Debtor is mainly concerned it being such things that must be performed by the Surety for him or he can have no Benefit by the said Covenant are never called a Covenant distinct in it self from that it refers to and is a Branch of or however there is no need of such a formal distinct Covenant between each covenanting Parties as primarily considered when the Covenant which those Transactions refers to was immediately made For I know not of any other Covenant of Grace made with Christ for us about our Salvation but that which they call the Covenant of Redemption distinct from it and to say that God entereth into a Covenant of Grace with us as simply considered in our selves without Christ being the Chief and Primary Covenanting Party in our behalf is of a dangerous Nature to â—ffirm and must not be admitted of as will appear hereafter Besides the Mediatory Covenant or that in which Christ is Mediator is called the New Covenant or Covenant of Grace as the term Mediator clearly holds forth which Covenant to confirm he shed his own Blood and the Original making of that Covenant was at that time and by that Compact between the Father and the Son for us for Christ for himself had no need to become a Mediator or to enter into any Covenant with the Father therefore I know not what these Mens nice Distinctions signifie unless it be to amuse the World except it be for a worser purpose viz. To confirm their new Notion of a conditional Covenant of Faith and sincere Obedience 3. The Distinction lies not in Two Covenants but in the distinct Parts of the said one entire Covenant one part as it referrs to Christ the other as it respecteth us in the Applicatory part of it by his Grace 2. Also in respect of the time of the making of the Covenant and the Revelation Execution and the Application thereof 1. Christ in the Covenant First Articled with the Father to be a Mediator and in the Execution of the Covenant actually discharges that Office and the like as a Surety Obj. 5. Christ performed his Part in the Covenant of Redemption and by vertue of his Mediatory Covenant performed the Covenant of Works but he did confirm not perform the Covenant of Grace Answ. This is the worst of all and it seems to be calculated rather to unfold Arminianism then to establish sound Divinity 1 st Hath Christ performed his part so in the Covenant of Redemption that he hath no more to do by vertue of his Mediatory Covenant God forbid he hath not yet delivered up his Kingdom to the Father I shall now give you my Reasons under this particular Branch why I accept and argue against the Notion of Two distinct Covenants What says the Arminian viz. Christ hath performed or fulfilled the Covenant of Works and made such a full Satisfaction for the breach of the Law so for all the whole World that no Man is under the Curse of it but that all are Justified from that and he hath put all Men into a capacity to be saved if they perform the Condition of the Gospel i. e. Repent Believe and live a godly Life to the end of their Days which God hath given all Men Power to do if they do but exercise that Power Christ hath put all Men on their Feet again and hath made the Condition possible if not easie for all to be saved Christ is not to perform the Condition of the Covenant of Grace tho' he did perform and so take away the Law of Perfect Obedience or is the end of the Law for Righteousness but let them read the whole verse 't is but to every one that believes and sure they forget that all Men are dead in Sins and Trespasses and must by Christ have a Principle of Spiritual Life insused into them before they can live move or believe in him Can Man change his own Heart or Will that Grace God affords to all Men do it What short of Almighty Power can form the Image of God in the Soul or create us again in Christ Jesus 2 dly And what is it which our new Doctrine in opposition to the antient Doctrine on which Saints formerly built all their Hope and Salvation doth hold forth
Covenant they call the Covenant of Redemption contains the whole Summ even Matter and Form Condition and Promises of the Covenant of Grace in that Covenant is contained all the Grace God hath promised and which we receive all is obtained upon the Account of Christ's satisfying for our Sins and so all the Promises of Grace and Salvation run to us in him no Love nor Divine Goodness is manifested to us but in and through that Covenant therefore not two but one and the same Covenant so that the Covenant of Grace it appears was made by the Holy God in the Person of the Father with us in the Person of the Son mind that Text Who hath saved us and called us with an holy Calling not according to our Works but according to his own Purpose and Grace which was given to us in Christ Jesus before the Work began 2 Tim. 1.9 But to proceed 2dly I shall open the Excellent Nature of this Glorious and Everlasting Covenant 1. 'T is you have heard all of Grace as it respecteth us tho' Jesus Christ paid dear for it he procured all the Blessings of it for us by his Merits i. e. by his Perfect Obedience and Suffering By Grace ye are saved through Faith and that not of your selves it is the Gift of God Ephes. 2.8 not of Works lest any man should boast for we are his Workmanship created in Christ Jesus to good Works r. 10. not by Works of Righteousness that we have done but by his Mercy he saved us Tit. 3.5 2. 'T is as it appears from hence an Absolute and not a Conditional Covenant not if we do this and that viz get a new Heart and perform the Condition of Gospel-Holiness and Obedience we shall have pardon and â—e justified no but otherwise He that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness Rom. 4.5 all is freely of Grace through Christ's Merit I will take away the Heart of Stone and give them a Heart of Flesh a new Heart I will give them and â— new Spirit I will put within them I will be their God and they shall be my People Now 't is question'd saith Reverend Cotton whether the Promise wherein the Lord giveth himself be Absolute or Conditional Faith to receive Christ is ever upon an Absolute Promise If you will say it is a Promise to a Condition what kind of Condition was it There is no Condition before Faith but a Condition of Misery a lost Condition or if a gracious Condition it is a Condition subsequent not pre-existant no Condition before it whereby a Man can close with Christ and if it was a Condition after Faith unto which the Promise was made then Faith was before and thatsoever followeth Conversion is no ground of Faith but a fruit and Effect of it therefore I say our first coming to Christ cannot be upon a Conditional but an Absolute Promise And indeed saith he if ever the Lord minister Comfort unto any Man true Comfort upon good grounds it is built upon a Promise of Free Grace 〈…〉 be unto Justification received it is true indeed a gracious Quâ—â—â—â—â—tion and a Promise to it may give a good Evidence of its Aposteriore Cotton's Treatise of the New Covenant p. 56 57. and again he saith God doth give himself in working Faith before Faith can be there and therefore it is the Fruit of the Spirit that Faith is wrought in the Soul and this Faith doth receive the Presence of the Lord Jesus Christ himself by his Spirit and doth receive also Justification and Adoption Again saith he a man is passive in his Regeneration as in Generation only the Lord giveth us his Spirit and that doth unite us unto Christ which is received by Faith together with Justification and yet by the Act of Believing we are justified also Gal. 2.26 that is manifested to be justified in our own Consciences p. 55. thus far Mr. Cotton What are we able to do when dead in Sin and Trespasses Can we believe before the Habit is infused from whence the Act proceedeth or move before we have Life or are quickened 3. It is a well ordered Covenant for that Covenant that is ordered in all things is well ordered c. but to make this further manifest I shall shew you that 't is well ordered 1. In respect of God I mean for his Glory in all his glorious Attributes 2. 'T is well order'd in respect of the Glory clear Revelation and Manifestation of the Three Persons in the God-Head that bear witness in Heaven the Father the Word and the Spirit these Three are One in Essence yet three Subsistances 3. 'T is well order'd to confound and destroy the grand Works and Design of the Devil 4. 'T is well order'd in respect of God's Holy Law that the Sanction and Honour of the Law might not be lost or suffer the least Eclipse 5. And lastly 't is well order'd for our good A little briefly to each of these First His Covenant is well order'd in respect had to the Glory of all God's Attributes 1. The Sovereignty of God shines forth gloriously in the Contrivance and bringing in this Covenant for God he having Absolute Dominion for ever over the Works of his Hands to dispose and determine them as seemeth him good and doubtless to manifest his own Sovereignty he created both Angels and Men And part of the first sinning against him he leaves for ever under that Wrath and Misery they brought upon themselves and the other he determined out of his Sovereignty to confirm in their Primitive State And also part of Mankind he left under that Wrath they brought upon themselves by original and actual Iniquity and affords no eternal Redemption to and indeed 't is only Sovereign Grace he afforded a Saviour for any of the Off-spring of fall'n Man for he was not under any Obligation to enter into a Covenant for any of them any more than he was not to redeem the fall'n Angels he would therefore have been just if he had let us all have perished under Sin and his own fearful Wrath as he dealt by them 2dly His infinite Wisdom shines forth in this gracious Covenant and hence the Gospel is called the manifold Wisdom of God Eph. 3.10 which may refer to the whole Oeconomy of our Redemption as also to the several Forms and Manners of God's revealing of it to his Church and People 't is called the Wisdom of God in a Mystery even his hidden Wisdom which was ordained before the World began to our Glory 1 Cor. 2.7 Divine Wisdom hath admirably in this Covenant mixt all the Attributes together with unexpressible Sweetness and exact Harmony that Justice cannot triumph over Mercy nor Mercy glory over Justice but they meet together and sweetly kiss each other and it was infinite Wisdom I say that found out this way therefore 't is hereby wonderfully glorified in the sight of Men and
Spirit is God likewise Faith is called a Fruit of the Spirit Gal. 5.22 The love of God is shed abroad in our hearts also by the Holy Ghost Rom. 5.5 In a word all the Graces are by and from the Spirit hence he is called The Spirit of Grace But we had never drank of this sweet Stream had not Christ in the Covenant opened the Fountain The Spirit was not yet given because Jesus was not yet glorified Joh. 7.39 The Spirit is promised first to Christ and then to his Seed Thus and in many other Respects the Holy Spirit is glorified and his excellent Operations shew themselves and shine forth in the Covenant of Grace the ministration of the Gospel is called the Ministration of the Spirit So much as to this 3dly I shall proceed to shew you That the Covenant is well ordered to confound and destroy the Works and grand Design of Satan To this purpose was the Son of God manifested that he might destroy the Works of the Devil 1 Joh. 3.8 1. By this Covenant Satan is defeated and his Hopes overthrown who doubtless thought to have trodden Mankind under his Feet for ever How would he have Gloried and have Blasphemed God had not this Covenant been provided would not he have said Where is thy Creature Man that thou madest but a little lower than the Angels and made a Ruler over thy nether Creation Have not I done his Business for him Lo he is become my Creature he hath cast thee off and his Obedience to thee Where is that Image now which thou stampt on his Soul 2. Is it not said The Seed of the Woman shall bruise his Head This was one grand Cause why God entered into this Covenant with Christ and remarkable it is and ever to be Remembred that Satan entered into Judas to betray our Saviour he concluded doubtless if he could bring Christ to Death he should do his business but that way the Devil thought to gain all he lost all and overthrew himself and his Kingdom for ever Christ by death destroyed death and him that had the power of death which is the Devil Heb. 2.14 He hath led captivity captive Eph. 4.8 And having spoiled principalities and powers he made a shew of them openly triumphing over them in it Col. 2.15 4. By the New Covenant God hath greatly honoured his Holy and Righteous Law that receives no Damage hereby nor doth its Glory suffer the least Eclipse but contrarywise 't is magnified to the wonderment of Men and Angels and that Two ways 1. In respect of Christ's perfect Conformity to it in his holy and spotless Life in our Nature and in our Stead who by Reason of Sin could not fulfill the exact Righteousness thereof but rather than it should lose the least Part of its Glory the Second Person of the Trinity shall come from Heaven and assume Man's Nature and discharge the whole active Obedience which it did require of us And then 2 ly In his cursed and bitter Death by which he answer'd for our breach of it and considering the Dignity of his Person he being God as well as Man his Death and Suffering was a far greater Satisfaction for our Sins then if we had suffered in Hell because we thereby should have always been a paying but never could have paid our Debt to satisfie Divine Justice and therefore must have lain in Prison under incensed Wrath to the Day of Eternity And thus he Answered the Law and Silences the condemning Power thereof and break all his strong Cords and Bands to pieces that kept us down under Wrath and thereby dissolv'd all its grievous Anathema's for Christ being made a curse for us hath redeemed us from the curse of the law Gal. 3.13 viz. From that amazing Sentence of the Holy God denounced in his Law against us offending and guilty Sinners So that now there is no condemnation to them that are in Christ Jesus Rom. 8. â— Because they are by the Body and Sufferings of Christ become dead to the Law or rather that dead to them which was fully effected at his glorious Resurrection it was indeed the Law respecting the Penalty of it that brought Christ to death whose full Sentence in the Execution of it he endured on the Cross as he was substituted in our Place that so we in a way of Righteousness might be Justified as well as be Pardoned in a way of free Grace because God and not we found out the surety way and manner of the satisfying both the Law and his own infinite Justice we have all freely without Money or Price And thus God in and by Jesus Christ as he before purposed did magnifie his Law and make it honourable Do we saith the Apostle make void the law through faith God forbid yea we established the Law Rom. 3.31 God did not Repent he gave the Law of perfect Obedience for what could suit better with the Purity of his Holy Nature nor could any Righteousness short of a perfect Righteousness Justifie us He did not therefore Design by the Mediation and Obedience of Christ to destroy the Law or take any Recompence in the room of it that every way did not Answer the Righteousness it required and make Satisfaction for the Breach thereof therefore by Faith that is by having Christ's perfect Righteousness imputed to us in his exact Conformity to the Law by his active and passive Obedience we establish the Law and make it honourable If by any Law as God is a Rector or Governour Justification or eternal Life is to be had it must be a Law of perfect Obedience God's Holy and Righteous Nature requiring it and no Law of imperfect Obedience tho' never so Sincerely performed can answer God's Justice nor be agreeable with the Purity of his Nature infinite Wisdom and Holiness For if such a Law could have been consistent with the Wisdom Holiness and Justice of God certainly he would never at First have made a Law of perfect Obedience which to remove out of the way that he might bring in the latter must cost him the Blood of his own dear Son 1. Therefore it was the Law of Innocency the Law of Works or that Law which required perfect Obedience given to Israel which Jesus Christ fulfilled for us and not a peculiar Law of his own Mediation made up of some Moral Commands some Jewish and some peculiar to his own Person as some assert And 2 dly That he did Obey and suffer in Obedience to the Law in our stead and we are accepted by and for that Obedience of his for else the Glory of that Law is darkened and not that his Obedience did only procure or merit a milder Law or easier Terms of Life and Righteousness and we not be dealt with according to the Law of Works but according to the New Law of Grace and in the Third Place 3 dly The Righteousness and Benefits of Christ's Righteousness is made ours when we relye or trust
Christ stept in and undertook for us and put his Name into our Bond and Obligation Jesus Christ was made a surety of a better covenant Heb 7.22 Reverend Dr. Owen most excellently resolves this Doubt viz. Whether Christ be a Surety to God for us or of us to God and shews God needs no Surety nor is he capable of having any Surety properly so called neither do we need any on his part to confirm our Faith in him But we on all Accounts stand in need of a Surety for us or on our behalf neither without the interposition of such a Surety saith he could any Covenant between God and us be firm and stable or an everlasting covenant ordered in all things and sure Dr. Owen on the Hebr. 7.22 p. 223. God never broke at first with Man therefore needs to give us now no Surety but we broke and failed in our Covenant with him The First Adam had indeed no Surety and hence it was that he failed therefore God hath found out a way to prevent the like danger of Miscarriage on our part any more And evident it is that God entered into this Covenant with us in Christ before the World began and substituted Christ then in the Covenant our Surety and Mediator c. The Assembly in their Catechism confirm this blessed Doctrine Take their Words Quest. With whom was the Covenant of Grace made Answ. The Covenant of Grace was made with Christ the second Adam and in him with all the Elect. Thus Christ and his Seed are but one Party in the Covenant of Grace as it was primarily made between the Father and Son who was set up from everlasting as our Head And thus in Christ Grace was gave to us before the World began as the Apostle saith 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose which was given to us in Christ before the world began Christ therefore became Surety for us to make firm and sure all Covenant Blessing to us indeed if Man could not did not stand but break Covenant with God when he had no Sin no depraved Nature when he had Power to have performed his Covenant with his Maker How unlikely was it that we who are so corrupted so weak and feeble so depraved in every Faculty no Power to do that which is spiritual Good that are attended with such a Body of Sin and Death Rom. 4.24 to undertake to enter into Covenant with God any more or What Reason is there for us to think God would trust us without Security and the Suretyship of another Person whom he knew well could not fail He said That he would lose nothing that was given him none of his Sheep shall perish Joh. 10.38 and ver 28. 2. This Covenant is made upon the unchangeable Decree and Council of God and his Decrees are compared to Mountains of Brass Psal. 89.28 to the 34 My mercy will I keep with him for ever and my covenant shall stand fast with him his seed shall endure for ever c. ver 28 29. My covenant I will not break nor alter the thing that is gone out of my mouth ver 34. If you can break my covenant of the day and night then may also my covenant be broken with David Jer. 33.20 21. 'T is the free Promise of God like the Covenant of Day and Night and this stands upon the Pass of God's eternal Counsel therefore 't is sure 3. 'T is confirmed by the highest Witnesses in Heaven and Earth 1. God the Father is a Witness to it himself he bore Witness to Christ in the Gospel and to every Precept and Promise therefore the Father himself which hath sent me hath born witness of me Joh. 5.37 2. The Son also though the Surety of the Covenant yet he is a Witness to this Gospel-Covenant also tho' this is not so cannot be so among Men i. e. The Surety can be no Witness but 't is otherwise here To this end was I born and to this end came I into the world that I should bear witness unto the truth Joh. 18.37 That he is a King and Head of his Church that he is Mediator and Surety that he is our Saviour and that the Covenant of Salvation is made with him and established in him This he is a Witness of and to these and other great Truths of the Covenant he was Born and came into the World to bear Witness to and he is called The Faithful and True Witness Rev. 1.5 And Jesus said Though I bear record of my self yet my record is true for I know whence I came and whither I go 3. The Holy Apostles were also Witnesses to this New Covenant touching the Truth thereof in the execution declaration and publication of it And we are witnesses of all things that he did Act. 1.39 and again they are called chosen witnesses ver 41. Whatsoever Precept or Promise is made in the Gospel or Threatning they Witnessed to the Truth thereof as well as to the sufferings and resurrection of Christ God speaking of Paul saith he shall be a witness unto me Act. 26.16 4. All those wonderful Miracles our Saviour wrought bear Witness to Christ and the Truth of the Gospel and in them the Holy Spirit is a Witness also as well as many other ways The works that I do they bear witness of me Joh. 5.36 4 thly 'T is a sure Covenant because it was confirmed by Blood even ratified and confirmed by the Blood of the Testator Jesus Christ Certainly that Covenant that is ratified by the Blood of Christ must needs be sure to all the Seed Hence we have for a Sign and Token of this Confirmation the Ordinance of the Lord's Supper This is the Blood of the New Covenant that is shed for you to make Peace for you to procure Justification Reconciliation Pardon of Sin and eternal Life for you and 't is Sealed to you by my Blood This is a Sign or Token of it as if he should so say There is no altering a Covenant that is confirmed by the death of the Testator all the Legacies bequeathed in this Covenant are sure to the Legatees as the Ordinances of Heaven by this means 5 thly The Covenant of Grace is sure and all the Blessings thereof because the Execution of Christ's last Will and Testament is put into the Hands of the Holy Spirit he is the great Executioner of this Covenant I have not time nor room to open this 6 thly The Covenant is sure by vertue of the Promise of God the Father he promised Christ That he should see his Seed This was Abraham's Title to the Blessings of the Covenant of Grace Heb. 6.13 and so to David and in them to all the true Heirs of the same Grace and Promise 't is promised by God that cannot lie to Christ and to us in him For all the Promises of God in Jesus Christ are