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
infinite Mercies obligeth me to do but have had many Weaknesses and Infirmities attending me Yet he has made with me an everlasting Covenant Tho' I have broke Covenant with God on my part yet God will perform his Covenant with me my Sins as if he should so say he hath pardoned his Covenant is everlasting on his part he will keep it and the Messiah shall come of the Fruit of my Loins whose Kingdom shall be as a Morning without Clouds c. And his Covenant with me he will not break nor alter the thing that is gone out of his Mouth see Psal. 89.32 33 34. He intimateth that his House or Family God had not made to grow increase or flourish with that Glory Peace and Prosperity as he expected nor had he such clear Evidences of God's gracious Presences and Communion with him in his Soul as he might have had had he not sinned and grieved his Spirit but tho' it was thus yet he saw he was in Covenant with God and in an everlasting Covenant ordered in all things for God's Glory and for his eternal Good and this was all his Hope he foresaw Christ's Blessed Day with whom this Covenant stands fast and this was all his Desire my Soul only hath Comfort in this Covenant and desires to build alone upon it For it is saith he all my Salvation I expect Salvation no other ways 't is not a part of it but the whole of it from First to Last here began my Hope and here I stay my self and will close my Days in the Faith of a dear Redeemer that shall in due time be revealed who is my Lord as well as he shall be according to the Flesh my Son or Off-spring and this shall be accomplished although it do not seem to grow or but small Appearances are manifested as yet either in me or in my House or Family In the Words are Three Parts 1. Something supposed or taken for granted wherein is implyed David's great Grief and Trouble viz. Although my House be not so with God 2. Something asserted which signifies his Faith and Confidence in God Yet he hath made with me an everlasting Covenant ordered in all things and sure 3. A comfortable Inference or Conclusion from thence for this is all my Salvation and all my Desire although he make it not to grow And from hence I shall observe Three Points of Doctrine 1. Doct. That Darkness Troubles and Afflictions with a decay of Grace or spiritual Liveliness may attend the State of Christians sometimes while in his Life which they cannot but acknowledge and mourn under the sight and sence of 2. Doct. That God hath made with True Believers a blessed and well ordered Covenant 3. Doct. That the Covenant of Grace which is made with Believers in Christ is an everlasting Covenant order'd in all things and sure and is the only Spring or Fountain of their Salvation Hope Desire and Consolation both in Life and Death It is the last Proposition or Point of Doctrine I shall now Prosecute judging it may most fitly Answer that which was the chief Design and end of our Honoured Brother deceas'd in chusing this Text to be opened at his Funeral from whence he doubtless found so much Comfort under those grievous Afflictions and Trials in his Life and also at the time of his Death Four Things I purpose to do First Shew you what this Covenant is and with whom it was primarily made and for whom Secondly Open the Excellent Nature of the Covenant of Grace Thirdly Shew how all a Believer's Salvation Hope Desire and Consolation in Life and Death lies in this Covenant Fourthly Shall make some Application of it Beloved This Covenant was Primarily made with Jesus Christ the Second Person of the blessed Trinity as Mediator and as the Root common Head and Representative of all the Elect or all that the Father hath given to Christ we read of Two Covenants an Old and a New a First and a Second a Covenant of Works and a Covenant of Grace The First Covenant was made with the First Adam for himself and his Posterity as the common Head of all Mankind and so also there was a Covenant made with the Second Adam for himself and all those chosen in him or all his Seed and though this Covenant as to Revelation of it is called the Second Covenant yet it was made with Christ for all the Elect Seed before the World began God foreseeing Man would fall from his First Estate and break his Covenant and so plunge himself and all his Posterity under Divine Wrath and Misery Now that there was some Gracious Covenant Transactions between the Father and the Son from before all Worlds about the bringing in and establishment of this blessed Covenant of Grace for the Redemption of Fallen Man appears evident from many Texts of Holy Scripture see that in Zach. 6.12.13 And speak unto him saying thus saith the Lord of Hosts saying Behold the man called the branch and he shall grow up out of his place and he shall build the Temple of the Lord ver 12. Even he shall build the Temple of the Lord and he shall bear the glory and he shall sit and rule upon his throne and he shall be a Priest upon his throne and the counsel of Peace shall be between them both ver 13. I know some understand by them both the Kingly and Priestly Office of Jesus Christ First That as our great High-Priest he should offer the great Sacrifice to God to make an Atonement and Reconciliation for us and rule as King and give Laws and thus say they the Peace made for God's People shall rest between these two viz. The Kingly and Priestly Office of Christ by his Priestly Office he shall make their Peace with God and by his Kingly Office he shall deliver them from the Tyranny of Sin and Satan c. By Priestly Operation and Undertakings he shall expiate Sin and by his Kingly Office he shall subdue and extirpate Sin as a Priest he makes Peace and as a King he maintains that Peace he purchased as a Priest and protects as a King and thus say they the Covenant of Peace is between them both I will not deny but that this may in part be intended in the Text yet I doubt not but by them both is also meant the Persons spoken of viz. The Father and the Son the Lord of Hosts and the Man called the Branch for by them 't is most Congruous certainly to take it for the Persons or the two Parties mentioned and the Covenant of Peace it is plain from other Texts of Scripture was between the Father and the Son although I grant the Son on his part brings it about by his being a Priest and as a King sitting and ruling on his Throne he maintains our Interest compare this with Isa. 49.3 4 5 6. God calls Christ forth by the name of Israel ver 3. Thou art my Servant O
Israel in whom I will be glorified the Name of the Body being given here to the Head as sometimes the Church bears Christ's Name so here he bears the Name of the Church that the Church in Union with Christ is called Christ see 1 Cor. 12.12 as if the Father should so say to the Son I have fix'd my Thoughts upon thee to be the great Sponsar and Surety for my Chosen and I will enter into a Covenant no more with them without thou wilt undertake for them and in their Nature and Stead satisfie for their Sins and accomplish all my Pleasure so Isa. 42.6 I the Lord have called thee and will hold thy Hand and will keep thee and give thee for a Covenant of the People for a light of the Gentiles to declare my Righteousness or as 't is said Rom. 3.26 That God might be Just and the Justifier of him that believes in Jesus that I as if God should say may appear a Pure Just and Righteous God and so magnifie the attribute of my infinite Holiness which shines forth in my just and righteous Law and yet appear also as I am a merciful and gracious God therefore I have called thee whom I long ago entered into a Covenant with for and in behalf of them whether Jews or Gentiles who are chosen and I will give thee to be for a Covenant or the Angel of the Covenant and the Mediator and Surety thereof in and by whom the Covenant of my Grace is made and confirmed with my People To this purpose speaks also Reverend Mr. Pool in his Annotations on this Place 2 dly Also Christ declares his Agreement and hearty Consent to undertake in this Covenant as 't is hinted Heb. 10.7 Then said I lo I come in the volume of thy book it is written of me to do thy will O God thy law is in my heart my delight saith he was with the Children of Men Prov. 8.31 And this before the Mountains were settled before the Hills were brought forth I was set up from everlasting from the beginning or ever the Earth was He was ordained as the Head and great Representative of all that shall be Saved to undertake for them and dye for them and to bring many Sons to Glory he therefore said he laid down his Life as the Father gave him Commandment he was obedient as a Servant willingly undertook this Work and Office upon him and so consented and struck hands with his Father not for himself but for us to dye and make an end of Sin and bring in everlasting Righteousness Dan. 9.24.26 He consented to take our Nature on him a body hast thou prepared me and to pay our Debts to perform the Righteousness of the Law and to be made a Curse for us to deliver us from the Curse of the Law which we had broke Gal. 4.4 5. The Lord God hath opened mine Ear and I was not Rebellious Isa. 50.5 I readily did and suffered all that he enjoined upon me I have not turned away mine Ear from any of God's Commands nor my Feet from going where he would send me how difficult or hard soever my Work was I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting ver 6. Question Is not that Covenant which was made between the Father and the Son considered as the latter is Mediator called the Covenant of Redemption made from all Eternity a distinct Covenant from the Covenant of Grace Answ. I Answer The Stores of Sacred Wisdom Grace and Truth which are treasured up in Divine Revelations concerning the Nature of God's Covenant is so mysterious and difficult for us to know or find out that it behoveth us to take heed how we too boldly speak or write about it and yet nevertheless though the Thing is in it self so sublime the Mystery of it so great the declaration of it in the Scripture so Extensive and diffused through the whole body of it yet the concernment of it is such as to our Faith and Comfort and for the Prevention of Errors and Mistakes none can be blamed according to their Light to pry and search into it I must confess I have formerly been inclined to believe the Covenant or Holy Compact between the Father and the Son was distinct from the Covenant of Grace but upon farther search by means of some great Errours sprang up among us arising as I conceive from that Notion I cannot see that they are Two distinct Covenants but both one and the same glorious Covenant of Grace only consisting of Two Parts or Branches for as that blessed Compact doth peculiarly respect Christ's Person as Mediator and as he is so considered in the Covenant I do not say it was a Covenant of Grace to him for he obtains all by Desert and Merit yet seeing God entered into that Covenant with him for us as our Head Surety and Representative and not for himself singly considered it cannot be any thing else but the Covenant of Grace as well as the Foundation or primary Spring of all that Grace and divine Goodness that the Elect had or ever shall partake of or receive from God for 't is as I may so say the opening the Sluces or Floodgates of all divine Love and Mercy to poor lost and undone Mankind nay the Grace of God to us in entering into this Covenant with Christ as our Mediator from before all Worlds is doubtless ground of the highest Admiration to Saints and Angels And therefore I see not I say but that they are but one and the same Covenant of Grace yet so as that Christ has his Part Work and Reward distinct from us he hath all by hard Work and Merit that we might have the Blessings he merited freely by Grace alone Christ in the Covenant of Grace is the Mediator we are those he mediates for Christ is the Head we are the Body the covenanted for Christ is the Surety we the Poor Debtors and Criminals he struck hands to satisfie God's Justice for Christ is the Redeemer we the Redeemed Christ the Saviour we the Saved Christ is the Purchaser we are the Inheritance he purchased and that it might be thus Christ entered into this Covenant with the Father for us out of his infinite Grace and divine Goodness and it was even like inconceivable Grace and Mercy in God the Father to find out in his infinite Wisdom this way and substitute his own Son in our stead accept of his Son prepare a Body for his Son enter into a Covenant with his Son anoint and send his Son to redeem us from Sin Wrath and Hell If this Covenant be not the Covenant of Grace where shall we find it God's actual taking us into Covenant 't is but that we might drink of this Fountain or rather that we might have actual Interest in this Covenant and whatsoever Christ did in time or when the fulness of time
hath given to him in the said Covenant and indeed whatsoever was necessary unto our Redemption and Reconciliation he agreed to work it out they agree in their end which was God's Glory and our Good as by and by I shall God assisting shew Salvation of the Seed is the grand Design of it and therefore the highest Grace and Goodness imaginable to us and whatsoever we stood or do stand in need of in order to Interest by way of Application is also contained in this Covenant as it was made with Christ as 1. Justification by his Knowledge or by the Knowledge of him shall my righteous Servant justifie many for he shall bear their Iniquities Isa. 53.11 and that all his Seed shall have such a knowledge or Faith God saith they shall all know me c. for he shall bear their Iniquities that is he shall satisfie the Justice and Law of God and therefore they must be justified or acquitted otherwise saith Mr. Pool the same Debt should be twice required and paid a new Heart is promised to us Jer. 31.31 and was not this promised to Christ for us in the Text I last mentioned Isa. 53.11 in knowing of God is not a new Heart comprehended in these words he shall see his Seed the fruit of his travel and anguish he pass'd through that is they shall be made his by Regeneration or Renovation c. 5. Is not Union with Christ the only way to the promised Blessings and therefore I must say with some of our late worthy Writers the Covenant is made joyntly with him and us all the promises of God are in him ye and in him Amen 2 Cor. 1.2 and shall infailably be made good and accomplished 6. As Mr. Petto well observes the Covenant expressure from the beginning ran first to Christ and in him to us 1. The Promise to Adam primarily runneth to Christ as the Woman's Seed and so to us in him 2. To Abraham in thee and again in thy Seed shall all the families of the Earth be blessed Gen. 12.3 Gen. 22.18 that this Promise refers to Christ see Gal. 3.16 and to us in him see vers 29. 3. The Covenant with David runneth to Christ and also in him to us Psal. 89.20.28 29. I have found David my Servant my Covenant shall stand fast with him when did God find him Was it not before the World began Christ we know is often called David But I can't further enlarge on this I shall therefore in the next place consider what is brought in Opposition to what I have said upon this Account Object 'T is objected First that the Parties are distinct in the one Covenant the Father and the Son are the covenanting Parties in the Covenant of Grace God and Man in the Mediatory Covenant there are two Persons equal in the Covenant of Grace there is a superiour God and an inferiour Man Answ. 1 st I would know whether all the Elect were not considered in Christ and was it not for us that he entered into that Covenant Is not the Debter a party with the Surety and so the Elect a party with Christ Did Christ enter into a Covenant for himself tho' we say he is the Saviour the Redeemer the Surety and not we yet he entered into that Covenant for us i. e. as our Saviour and Surety to satisfie for our Sins and perfect our Redemption make us no party in the Salvation of this Covenant tho' not the saving or satisfying party and all our hopes are gone for ever Sirs We shall find the Top Glory of the Covenant of Grace to lie here was it not infinite Grace and Goodness that moved God to fix upon this way to redeem us i. e. to propound offer and accept of a Surety for us when he might justly have exacted Satisfaction from us the guilty Debters and Criminals Nay and to chuse his own Son to be our Saviour and Surety and was it not infinite Grace in Christ to accept so readily and heartily of it 'T is plain here began the Covenant of Grace i. e. God's entering into a Covenant with his Son for us and thus is God the Father the efficient cause of our Redemption 2. I would know whether in the Covenant of Grace God is said to enter into Covenant with Man simply considered as in himself or whether 't is not with Christ and so in him with us if Christ be the Surety of the Covenant of Grace then God doth not take Christ distinct from us into Covenant with himself and certainly our credit was so lost and gone with God that he would not trust us with any Covenant-Transaction any more without a Surety they continued not in my Covenant and I regarded them not saith the Lord Heb. 8.9 I would have no more to do with them in a Covenant way therefore all the Promises of Grace are in Christ all is managed in Christ even all the whole Will of God concerning our Salvation we are dead till he quickens us blind till he opens our Eyes have stony Hearts and unregenerate till he breaks our Hearts and renews us by his Spitit and was not all this comprehended or included in that Covenant our Brethren call the Covenant of Redemption how then can that be a distinct Covenant from the Covenant of Grace is dead Man vile and depraved Man capable to enter into a Covenant with God and is not the quick'ning and changing of his Heart one great Part of the Covenant of Grace that God promised upon Christ's Undertakings that he would do for us as I have shewed Object 2. The time of making these Covenants is different the Covenant of Grace was made in time after Man had broken the Covenant of Works but the Covenant of Redemption was made from Eternity I was set up from Everlasting c. The Revelation of the Covenant of Redemption was in time but the Stipulation was from Eternity the Father and Son being actually in Being and so Stipulators the Decree of making the Covenant of Grace was from Eternity but not the actual Covenant because there was no Soul to Covenant with Answ. I wonder at this Expression was not the Covenant of Grace as I said before made with us in Christ as our Head and Representative before the Foundation of the World and was not those Covenanting Transactions as well as the Spring or Fountain of the cause of all the Grace we receive in the Covenant of Grace upon the Account of what Christ Covenanted to do and suffer for us or in our room and stead True the Members were not actually in Being but the Head was and if it be not thus what doth the Apostle mean Tit. 1.2 In hope of Eternal Life which God that cannot lie promised before the World began It could not actually be promised to us we as they say having then no Being therefore it was promised to us in our Head with whom the Covenant was then for us made was not Christ
set up as Mediator from Everlasting Was not then the Covenant of Grace as Ancient We were consider'd in him because chosen in him tho' Christ's Redemption was not the cause of our Election yet we were chosen in him as our Head and Redeemer therefore I say the Stipulation of the Covenant of Grace was from Eternity and the Revelation of it was in time and not till Man had sinned and broke the Covenant of Works so that it was more then by Decree and Purpose the Covenant of Grace in my Text is called an Everlasting Covenant and it may referr before time as well as after all time even from Eternity to Eternity For none can doubt but David was a Type of Christ and so represented in my Text the Covenant here spoken of is that they call the Covenant of Grace and tho it was Primarily made with the True David yet so as in him with David the Son of Jesse also the very same thing we may see in Psal. 89. I have found David my Servant with my Holy Oyl have I anointed him v. 20. he is said to be one chosen out of the People and one that is Mighty v. 19. and with him this Covenant is said to be made My Mercy will I keep with him for evermore and my Covenant shall stand fast with him his Seed also will I make to endure for ever and his Throne as the days of Heaven ver 26 29. Now this they confess chiefly respecteth Christ of whom David was a Figure and also referreth to that which they call the Covenant of Redemption if so then say I this Covenant must be the Covenant of Grace because it was made with David the Son of Jesse I mean it refers to him in Christ and the like with all Believers also as all their Salvation and Desire it cannot rationally be supposed but that David in my Text doth allude to the Covenant mention'd in this Psalm although none are actually brought into it until they Believe or have actual Union with Christ yet made with all Believers in Christ from Eternity I cannot think they will deny that the Covenant of Grace that Well-ordered Covenant in all things and sure was primarily made with Christ and with us in him as our Head and if so then say I if that which they call the Covenant of Redemption be distinct and not this when was the Covenant of Grace made with him for us It must either be made before Time or after Time Besides 't is evident that 't is by the Blood of Christ's Covenant that we are Redeemed The Father sends out the Prisoners by the Blood of Christ's Covenant that is according to the Sacred Terms and Conditions agreed upon between them both and sure I am the Blood of Christ's Covenant is the Blood of the New-Covenant therefore I cannot see that that which they call the Covenant of Redemption is a distinct Covenant from the Covenant of Grace Object 3. The Conditions are different Death and Satisfaction for Sin was the Condition of the Covenant of Redemption Faith is the Condition of the Covenant of Grace Death required on Christ's Part Faith required on Man's Part the giving Christ a Seed and Eternal Life to that Seed is the Condition on God's Part to Christ the giving Eternal Life only to the Party Believeing is the Condition on God's Part in the other So that the Reward in that Covenant is larger than the Reward promised to us in the Covenant of Grace In the Covenant of Grace the Condition runneth thus Believe in the Lord Jesus Christ and thou shalt be saved in the Covenant of Redemption the Condition runs thus Make thy Soul an Offering for Sin and thou shalt see thy Seed Answ. I wonder at the Learned Author who makes these Distinctions I cannot be of his Mind I rather judge the difference in the Covenant of Grace or Covenant of Redemption lies here viz. Christ had some great Work to do as the Condition of this Blessed Compact with the Father on and in the behalf of his Elect which was Peculiar to him i. e. he was to die and make Satisfaction to offended Justice he in the Covenant of Grace or Gospel-Covenant merited all for us so that we might have all freely given to us through the Redemption of his Blood c. 1. Christ work'd for Life but we work not but believe on him that justifies the ungodly 2. Christ hath not what he hath by Grace but by Desert but tho' our Saviour had his Reward in the Covenant on meriting Conditions viz. upon his Perfect Obedience to the Law of Works and being made a Curse for us and so made a plenary Satisfaction to God's Justice for our Sins yet pray what was his Reward Was he sure or certain of any one Soul as the Reward of all this hard Work and Sufferings c. Why this Author tells us he shall see his Seed or have a Seed that is he shall have all the Elect brought in and united to him viz. be sure of them or have this certain Reward and not left on uncertain Conditions of Faith and Obedience to be performed by the miserable depraved and wretched Creature which Condition we could not perform and if this be so then the Father must bring us in or draw us to Christ for except he does that no one Soul can come to him as Christ himself positively affirms Joh. 6.44 No man can come to me except the Father which sent me draw him and from hence I ask whether Power to perform that which they call the Condition of the Covenant of Grace was not included or comprehended in the Covenant of Redemption And if so how could they be Two distinct Covenants certainly in it there was infinite Grace shewed towards us 3. As to the other Condition in the Covenant of Redemption it being larger to Christ than that in the Covenant of Grace I answer as the Covenant was primarily made with Christ it was made with him for all the Elect as their Head and Surety and therefore it must needs be larger as well as it was a meriting Reward but as we are concerned in the same Covenant we have nothing as a Reward because we work not and as considered as particular Persons 't is enough our own particular Souls and Bodies shall be eternally saved who are united to him as the Reward of his Work the Condition therefore being made to him as the Head of the whole Body it must needs be so large and extensive but as to the particular Members that can't comprehend more than he or she that believes as a part of the Seed which he was to see 't is enough therefore that we are the Saved the Redeemed and not the Saviours or Redemers of others But if by Vertue of the Covenant of Redemption we are not Redeemed call it no more the Covenant of Redemption therefore 1 st I would know whether Faith which is called the Condition
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
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
Bodies He that spared not his own Son but delivered him up for us all how shall he not freely give us all things Rom. 8 32. may it not from these two Scriptures be confidently asserted that all Christ dyed for shall be saved i. e. shall have Grace here and Glory hereafter doth not the Apostle argue from the greater Gift of God's Grace to the lesser Gift and that he that gave the greater will not stick to give the lesser Were not all that Christ died for chosen in him before the foundation of the World that they should be holy and without blame before him in love Ephes. 1.4 5. and did not the Father promise him that he should see his Seed and doth not Christ say all that the Father gave to him shall come to him that is shall have Faith and can any come that were not given to him If Faith and Repentance be given to the Elect who are saved Can others come to Christ who have not the like Faith and Repentance given to them doth not Faith flow from a Principle of divine Life and can there be such a noble Effect without the cause from whence it proceeds Can a dead Man quicken himself or can he refuse to live that has life infused into him Thy People shall be willing in the day of thy Power Psal 100.3 in the Beauty of Holiness Is Christ a true and proper Redeemer of all and yet a multitude are left under sin and wrath and never redeemed nor many of them never hear of this Saviour or Redeemer at all 4. This also reproves all such who render the Covenant of Grace in its nature like the Covenant of Works i. e. if we perform the Condition we stand if we perform it not we fall it being made with us and so our Covenant God expects we discharge our Obligation therein for 't is evident as we enter into Covenant with God according to these men's Notions at our Baptism or be it before and Baptism be but a Sign or Token of it there is no surety here to engage for us unless it be as it is among some of this sort those they call God-fathers and God-mothers O! what a dangerous state are we in if this be so i. e. if Christ be not to perform his Obligation for us as our Surety to God that we may not be lost nor miscarry but that all depends upon our own performances on our holy Watchfulness and sincere Obedience for if Man at first did not stand when he had no sin no corrupt nature no body of sin and death how should we stand and weather the Storm now we are so corrupted so depraved and have a thousand Snares laid for us in every place that have such a deceitful Heart such a deceitful Devil and a bewitching World to encounter â—t withal if as Doctor Goodwin hints Man suffered shipwrack when he â—â—d so firm so strong and well-built Ship and when he had so good a â—â—lot as his Will was to him before he fell and a calm Sea who will be 〈◊〉 mad to venture to Sea now on such a leaky and rotten Vessel and â—â—ve no better a Pilot than his own base depraved and corrupt Will to â—â—eer this ship on such tempestuous and dangerous Seas The truth is the Covenant of Grace is not ordered in all things and â—â—e if what these men say be true that a Man may be a Child of God 〈◊〉 day and a Child of the Devil to morrow and that justified Persons â—ay so fall away as to perish for ever 5. This reproves all such who when convinced of their sinful and lost condition by nature then presently set upon a Work of Reformation and 〈◊〉 on duties of Humiliation and then begin to see as they think a great change is wrought in them and on that rest and Hope all is well Like 〈◊〉 Herod who heard John and reformed many things Mark 6.20 Alas Sirs â—â—l this building will fall to the ground is this to take hold of the Covenant Is this to get Union with Christ is this Regeneration is this to believe on the Lord Jesus Act. 16.31 that you may be saved â—our own Works be they what they will like Chaff they shall be burâ—ed up True if you reform not your Lives which the Terrors of the â—aw and Laws of the Land may force some of you to do or Shame and reproach and Fear of Hell Torments you shall certainly be damed yet his you may do and yet never be saved 't is so far from a bare Reformaâ—ion of Life that will stand you in stead that a Saint's Salvation Hope and Desire lies not in a changed Heart nor in inherent Grace nor â—â—ncere Obedience but in Christ in his Righteousness it lies in this Covenant not in their Baptismal Covenant not in being Church-Members not in Praying and hearing Sermons and breaking of Bread but in Christ and in the Covenant of Grace this is all my Salvation and all my Desire c. 6. This reproves such likewise that remain under the Spirit of Bondage and slavish Fear after God hath graciously awakened them convinced them of their Sins and lost Condition without Christ and hath let out a Spirit of burning upon them that has burned up all their former Hopes Faith and Confidence which they once had in the Flesh and are broâ—en into pieces in the sight and sense of the evil of Sin Souls what aileth you what 's the cause of your Disquietments and Sorrow Is there no Help No Relief for your Souls in this Covenant Dare you not venture on Christ Is there not all things that you want in Christ and â—n this Covenant May be you will say O! your sins are great what tho' there is great pardoning Mercy in this Covenant a great Saviour â—or you are you sinners wounded sinners sin-sick sinners lost and undone sinners then I declare nay proclaim Peace to you in Christ good News O Soul is brought this day to your Ears here is a Christ for you Pardon for you in this Covenant I will forgive their Iniquities their Sins I will remember no more Will you make God a Liar and not believe the Record he hath given of his Son Joh. 5.10 Secondly By way of Exhortation I must exhort you that lead ungodly Lives to tremble you who are condemned and refuse the Offers of God's Grace by Christ in this Covenant What do you mean will you value your base Lusts above God above Christ above the Salvation of your Souls can you think God will give himself to you or Christ espouse you that live in and love your sins your dishonouring and Soul-damning Pride Covetousness Uncleanness Drunkenness c. or any Deeds of Darkness which God's Soul loaths be exhorted to adhere to the Truth of God's Justice the Veracity of his Word the Denounciations of his Wrath which is revealed from Heaven against all ungodliness and unrighteousness of Men Rom. 2.18 Shall Christ and
all Covenant Mercies be offered to you a Feast of fat Things provided for you and will you make light of this Offer and gracious tender of Salvation 2. You heart-broken Sinners be exhorted to look up to Christ behold him whom the Father hath chosen and laid help upon one mighty to save look to your Physician he is come to ease your burthened Consciences to heal your wounded Souls to pour in his Oyl and Wine he will do it all freely tho' you have no Money no Price or Mony-worth yet in this Covenant here is Wine and Milk for you also and your Souls shall live and you shall be taken into his Covenant and have Interest in the sure Mercies of David Isa. 55.1 2 3 4 5 6 7 8. 3. Let such be exhorted to lay to heart and repent who darken the Doctrine of God's Free-grace and eclipse the Glory of the Everlasting Covenant that turn it into a Law of conditional Obedience and mixt Works done by the Creature with Christ's Merits have they not stumbled many an honest Christian already and filled others with many Fears and Doubtings whilst they set them to seek after-after-Justification by their own sincere Obedience and Gospel-Holiness and join that some way or another with the Merits and Righteousness of Christ and would have them not to count their own personal Holiness as Paul did even Dung that they may be found in Christ not having their own Righteousness but the Righteousness of God which is by Faith whether their Doctrine tends most to promote true Gospel-Holiness and the Honour of God or ours will appear at the last day I hope they may mean well but may they not fear they mistake in going about to remove the Ancient Land-mark why should that glorious Doctrine of Justification that shone forth in the days of Martin Luther and has been the Ground of so many godly Christian's Hope nay Martyrs now be struck at and by which means new Animosities and Divisions are let in among God's People to the Reproach of his Holy Name and Grief of Thousands of faithful Christians 3. Consolation This may be much improved in the last place by way of Comfort and Consolation to Christians in every Condition both in Life and at the Hour of Death 1. Is the Covenant of Grace made with Christ for us and has he undertaken for our Souls as our Surety is it ordered in all things and sure Then poor doubting Soul here is a Foundation of Comfort for thee O! how doth the Love of the Father abound towards us as to enter into a Covenant for us with his own Son here 's infinite Love and Condescenâ—â—on know Christ equally engaged for all the Father gave him Care is â—â—ken for the weakest Saint as for the strongest nay Christ therefore â—â—rries his Lambs in his Arms lays them in the Bosome of his Covenant Souls â—emember God calls it his Covenant where is it called our Covenant we may break with God but he will not break with us Altho' my house be not 〈◊〉 with God yet he hath made with me an Everlasting Covenant This Covenant stands firm this Foundation of God is sure it was Eâ—tablished from all Eternity by an Eternal Act of God that cannot be Repealed Altered or Changed God is thine Christ is thine if thou hast Union with him all is thine and the Oath of God the Truth and Faithfulness of God is engaged for the making good all the Blessings that are contained in this Covenant God is thine and Christ is thine for ever Thou art given to Christ and Christ will not lose any one Soul the Father gave unto him none can pluck thee out of his hands Joh. 10.28 2 Art thou afflicted for thy sins Look into this Covenant here is a Cordial for thee His Seed also will I make to endure for ever and his Throne as the days of Heaven Ps. 89.29 If his Children forsake my Law and walk not in my Judgments v. 30. If they break my Statutes and keep not my Commandments v. 31. then will I visit their transgressions with the Rod and their iniquities with stripes v. 32. But my loving kindness will I not utterly take from him nor suffer my faithfulness to fail v. 33. My Covenant will I not break nor alter the thing that is gone out of my mouth v. 34. Is not here Relief for thee if thou art afflicted 't is a sign thou art beloved t is for thy profit than thou mayest partake of his holiness Heb. 12.10 3. Art thou backsliden from God see that in Hos. 14. I will heal their backsliding I will love them freely for mine anger is turned away from him v. 4. 4. Art thou like a dry withered Tree see his promise in this Covenant I will be a dew to Israel he shall grow as the Lilly and cast forth his root as the Lebanon they shall revive as the Corn and grow as the Vine v. 7. Tho' I walk in the midst of trouble thou wilt revive me saith David this he saw was in God's Covenant Psal. 138.7 5. Do thy sins appear grievous to thee he has as you heard promised in this Covenant to be mercifull to their unrighteousness their sins and iniquities will I remember no more Heb. 8 12. Heb. 10.17 6. But O the Power of them Soul mind his promise in this Covenant sin shall not have dominion over you because you are not under the law but under grace Rom. 6.14 7. Art thou tempted look into the Covenant there hath no temptation taken you but such that is common to man and God is faithfull who will not suffer you to be tempted above what you are able but will with the temptation make way to escape that ye way be able to bear it also 1 Cor. 10.13 Christ having suffered being tempted is able to succour them that are tempted Heb. 2.18 8. Art poor and afraid thou shalt want Bread either for thy Body or for thy Soul see that in Psal. 111.5 He hath given meat to them that fear him he is ever mindful of his Covenant he will abundantly bless her provision and satisfie her poor with bread Psal. 132.15 9. Art thou afraid thou shalt sometime or another depart from God or fall away from him mind his Covenant I will put my fear into their hearts and they shall not depart from me Jer. 32.40 Tho' they fall they shall not utterly be cast down for the Lord upholdeth him with his right hand Psal. 37.24 10. Dost thou fear Satan will be too hard for thee Look into this Covenont God shall bruise Satan under your feet shortly Rom. 16.20 O the Comfort this Covenant affords to us in every Condition he will give Grace and Glory and no good thing will be with-hold from them that walk uprightly Christians what remains for you to do that you may have the Comfort that is in this Covenant but to go to God by Christ your Mediator he pleads his own Merits and
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
Angels 3ly God's Divine Love Mercy and Goodness to lost Man to admiration is displayed hereby God so loved the World that he gave his only begotten Son c. Joh. 3.16 rather than Mankind should be utterly lost he will enter into a Covenant with his own Son and substitute him our Mediator Head and Surety to satisfie for our Sins and be made a Curse for us that so by his own Free-Grace through the Redemption that is in Jesus Christ we might be reconciled justified and eternally saved i. e. by his Merits and Righteousness imputed to us there was nothing in Man to oblige God to pity him we were his Enemies when Christ died for us and he offered and propounded this glorious Contrivance of his Wisdom to his Beloved Son in the Covenant of our Peace out of his infinite Love and Goodness as seeing us fall'n and lying in our Blood it was as we were in that woeful Condition he first loved us and as the Effects of that Love entered into a Covenant with the Son for us 4thly His Divine Justice and Infinite Holiness shines forth hereby also that God might be Just and the Justifier of him that believeth in Jesus Rom. 3.26 that is that God might appear to be Just as well as Gracious true God had been just if Mankind had been left for ever under his divine Wrath and Vengeance as it is upon the fall'n Angels but then his Mercy had for ever been veiled and had never appeared to any of his Creatures and yet that Justice might not suffer the least Eclipse or lose any of its Glory Christ shall bear our Sins upon his own Body on the Tree and suffer that Wrath that Justice denounced upon the Sinner for the Breach of the Holy Law God can as soon cease to be God as cease to be Just nor could any Justice or Righteousness justifie us but that which is Pure and Spotless or without Sin Justice is not to be consider'd in God as 't is in Man who can forgive without requiring Satisfaction wherein he hath been wronged The Law was but a Transcript or written Impression of his Holy Nature and discovers what a Righteousness it is we must be found in if we are ever justified in his sight If God had not been gracious he had not accepted of a Substitute and if his Justice had not been satisfyed and his Wrath appeased he had never raised this Substitute from the dead This Crucified Redeemer saith Reverend Charnock only was able to effect this Work he was an infinite Person consisting of a divine and humane Nature the Union of the one gave Value to the Suffering of the other the Word of God was past in his threatning his Justice would demand its right of his Veracity a Sacrifice there must be to repair the Honour of God c. Justice must have Satisfaction the Sinner could not give it without Suffering eternal Punishment Christ then puts himself into our place to free us from the Arrest of Justice So that now God can pardon the Sins of Believers with the Glory of his Righteousness as well as of his Grace and legally justifie a believing Sinner without the least impeachment of his Justice 5thly God's divine Power and Omnipotence also is exalted by this Covenant in his raising up a poor fall'n and lost Creature sunk as low as Hell under the weight of fearful Guilt and Wrath lying under the powers of infernal Spirits to dwell with him in the highest Heavens for ever but God's Power doth not only appear in respect of that glorious Conquest Christ obtain'd over Sin Satan and Death at his Resurrection in the actual Execution and Accomplishment of his holy Compact with the Father without us but also in working in us by his putting forth his Almighty Power in working Faith in our Souls after the same manner that he wrought in Christ when he raised him from the Dead Eph. 1.19 20. he raised us with Christ from the Dead when Christ was rais'd vertually as he was our Head and also doth actually quickens us and raises us up by his Spirit Eph. 2.1 2. destroying those evil and vicious Habits Sin and Satan had infused into us and so bingeth us out of Darkness into Light and from the power of Satan unto God 6thly God's Veracity and Faithfulness shines forth also hereby his threatning is made good upon us in Christ's undergoing Death and the Curse due to us for our Sins as also in making good what he sware to the True David and promised to his Seed in sending of his Son when the fulness of time was come made of a Woman made under the Law to redeem them that were under the Law Gal. 4.4 the Woman's Seed hath bruised the Head of the Serpent so much as to this But Secondly In this Covenant there is a clear Revelation or Manifestation of the Three Persons in the Deity and their Glory doth equally and joyntly shine forth every one acting a part in it under the Old Covenant there was but a dark Discovery of God personally considered tho' it was made known as soon as the Covenant of Grace was manifested to Man in the Gospel is a full Declaration of their distinct Personality the Father sending the Son as a Mediator the Son dying for our Sins and the Spirit sanctifying our Souls the Father by eternal Generation begetting the Son the Son begotten of the Father and the Spirit proceeding from the Father and the Son yet all Three are but one and the same God But to proceed 1. The Glory of God the Father shines forth in the Covenant of Grace for the Father is holden forth as the Primary and efficient Cause in his Wisdom Grace and Love of our Salvation and of all those Blessings of Peace and Reconciliation we have therein All things are of God who hath reconciled us unto himself by Jesus Christ 2 Cor. 5.18 19. God was in Christ reconciling the World to himself Tho' the whole Trinity are concerned in our Salvation yet as our Protestant Writers observe each Person acts a distinct Part in it the Father chose and substituted Christ to do this glorious Work and accepted him in our stead as our Surety and Saviour God the Father prepared him a Body a Body hast thou prepared me Heb. 10.5 he sent him also into the World as our Saviour asserts many times in the Gospel Recorded by St. John the Father anointed him with the Holy Spirit above his fellows to undertake for us in this Covenant the Spirit of the Lord is upon me because he hath anointed me to Preach the Gospel to the poor c. Luk. 4.18 the Father calls him his Servant whom he upheld and strengthened in doing that great Work and he is said to be raised up from the Dead by the Power or Glory of the Father the Father is indeed represented as the injured Person he had therefore the only Right to offer and fix on such Terms
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
Righteousness for us I took flesh O my Father I suffered death according to thy good Pleasure in their stead I gave my Soul a Ransome for them I was made a Curse for them wounded to heal their Wounds I bore their Sins and carried their Sorrows O condemn them not for their Iniquities which met in me they are my Purchase my Members I have paid their Debts and brought in everlasting Righteousness for them he is heard all ways O! pray in his Name and all your wants shall be supplyed 2. let the Fruits of God's Grace shine forth in your Lives what shall we render to God for all his Covenant-Blessings You are bought with a price and are not your own therefore glorifie God in your Body and in your Spirit which is the Lord's 1 Cor. 1.19 20. Quest. But methinks I hear some poor sinner crying out How may I come to be in this Covenant Answ. Soul it is by thy being united to Christ or by Union with him through the Spirit 't is by Faith O close with Christ cry to God for his Spirit attend on the means of Grace see if thou canst find in thy heart to love Christ to espouse him enter into an Holy Contract with him to this end he sends his Ministers O that thou didst but see the wâ—â—t of him and behold the Beauty that is in him he that has the Son has Life he is actually in this Covenant but know this is the Work of Christ 't is he must make thy heart willing and dissolve those Bonds thou hast ty'd with other Lovers Thou art not first to enter into a Covenant with God or offer thy Terms of Gospel-Faith and Holiness so as on that Condition to oblige God to enter into a Covenant with thee no Christ is first given and then God gives us to him nay himself with him Christ's Love is first set on us before we can love him and when we were in our blood not washed that was the time of his Love and then he entered into a Covenant with us Ezek. 16. Reverend Mr. Cotton saith The Lord is the first thing that he giveth by his Covenant and with himself all things else Rom 8.32 and there is the Precedency Christ is given and in him all spiritual Blessings Eph. 1.3 and this for the Order of Nature in giving in the Covenant not Obedience first nor Faith first nor any thing else first but himself Donum primum primarium and in him all his Goodness p 14. on the Covenant Art thou weary dost thou thirst art a wretched sinner then take Christ go to him and drink Thou art not O sinner first to wash thy self from thy Wickedness and get a clean heart and then come to the Fountain of Christ's Blood but as a poor vile lost sinner to come unto him believe in him that justifies the ungodly Rom. 4.5 Also 't is Christ who is thy Physician 't is he that has undertaken thy Cure and must apply the Remedy and none can do it but he and tho' thou hast no money yet this Physician is to be had and his Medicines too and all freely Isa. 55.1 2. But to close Let us reflect a little on the Deceased my Brethren whose Corps is it we are to follow to the Grave this Evening Sirs 't is the Corps of a godly Man nay a Minister an ancient Minister one who long and faithfully served Jesus Christ under many Afflictions great Tryals and Sufferings O how many of late have we lost and how few raised up in their stead the harvest is great but the labourers are few one drops here and another there some by Distempers of Body made unable to labour before death comes as it was with our honoured Brother deceased while others are taken away in their full strength have we not cause to fear what is coming on See that in Isa. 57.1 2. God calls home his Ambssadours a-pace what may we expect O look for approaching Judgments God hath given us divers ways warning before Wrath breaks out upon us the sins of the Nation are near fully ripe and the sins of God's people tend to fill up the measure But tho' we must all die as well our painful Ministers as the people yet in this Covenant death is ours 1 Cor. 3.22 't is a Blessing it is Gain the Sting is taken away by the Lord Jesus so that we ought not to mourn for our godly Friends that die as such who have no hope for the righteous in this Covenant have hope in their death This God is our God and he will be our Guide even unto death Thus is the Covenant of Grace all the Desire Hope and Consolation of Relievers both in Life and Death Our honour'd Brother is fall'n asleep in the Lord i. e. in Union with Christ and as Death has put an end to all his Sorrows so now his Spirit possesses all eternal Joy and Comfort for tho' he as well as we was attended with weakness and many Infirmities yet he could say God had made with me an everlasting Covenant ordered in all things and sure and this is all my Salvation and all my Desire altho' he makes it not to grow FINIS AN ELEGY Upon the Death of That Reverend and Faithful Minister of the Gospel M r. Henry Forty Late Pastor of a Church of Christ at Abingdon in the County of Berks who departed this Life in the 67 th Year of his Age and was Interred in Southwark Jan. 27 th 1692 3. MOurn mourn O Sion thou hast Forty lost Wave upon wave with Tempest thou art tost Our Sorrow's great and worser things draw near Sad Symptoms of most dismal Days appear Christ's blest Ambassadors are call'd away And few these things unto their hearts do lay Many we lost before for which we mourn And shall we Forty lose without a Groan Shall we not sigh for him who lately fell Or not deem him a Prince in Israel Say if you can what cause gave he to fear He was not ev'ry way a Man sincere How many years did he his Master serve And never from Christ's Truth did start or swerve Shall Envy then his Name or Glory stain Or Prejudice wound him to death again O let his Name his precious Name still live And to his Ashes no Abuses give Near Twelve long Years he did in Prison lie As Exeter can fully testifie For witnessing unto God's holy Truth Which he most dearly loved from his Youth An Instrument was he in Jesus Hand In his Converting many in this Land Nay his own Father and his Mother were Ev'n both Converted by him I do hear I think without offence I may declare Few godly Preachers gone more spotless were Or with more Clearness did the Gospel Preach And in his Life shone forth what he did teach He was no flasâ— he lik'd no upstart Strains New Schemes he loath'd which now our glory stains By the Text he left to be insisted on And opened when