Paradise Opened, Text (2 of 5)

Paradise Opened · Text (2 of 5)

p. 41Sixthly, This Covenant of Grace, under which the 6Saints ſtand, is ſometimes ſtiled a Covenant of Salt, Lev. Salt, they were bound (as by a Covenant) to uſe in all ſacrifices, or it meaneth a ſure and pure Covenant. Some, by the ſalt of the Covenant, do myſtically underſtand, the Grace of the New Teſtament.2. 13. Neither ſhalt thou ſuffer the ſalt of the Covenant of thy God, to be lacking from the meat-offering, &c. The ſalt of the Covenant ſignifies, that Covenant that God hath made with us in Chriſt, who ſeaſoneth us, and makes all our ſervices ſavoury. The meaning of the words, ſay ſome, is this, The Salt ſhall put thee in mind of my Covenant, whereby thou ſtandeſt engaged, to endeavour always, for an untainted and uncorrupted life and converſation: By this ſalting (ſay others) was ſignified the Covenant of grace in Chriſt, which we, by faith, apprehend unto incorruption; wherefore, our unregenerate eſtate is likened to a child new born, and not ſalted; Ezek▪ 16. 4. p. 42Others ſay, it ſignifies the eternal and perpetual holineſs of the Covenant, between God and man: And ſome there be, that ſay, that this ſalt of the Covenant ſignifies the grace of God, whereby they are guided and ſanctified, that belong unto the Covenant of grace. So Numb. 18. 19. It is a covenant of ſalt for ever, before the Lord, unto thee, and to thy ſeed with thee: a Covenant of Salt is uſed for an inviolable, incorruptible and perpetual Covenant.Of old, amity and friendſhip was ſymbolized by ſalt, for its conſolidating and conſerving property, ſaith Pierias. This Covenant which the Lord made with the Prieſts, is called a Covenant of Salt; becauſe, as Salt keepeth from Corruption, ſo that Covenant was perpetual, authentical and inviolable; as anciently the moſt ſolemn ceremony that was uſed in Covenants, was to take and eat of the ſame ſalt; and it was eſteemed more ſacred and firm, than to eat at the ſame table, and drink of the ſame cup. This Covenant, in regard of its perpetuity, is here called a Covenant of Salt, that is, a ſure and ſtable, a firm and incorruptible Covenant: So 2 Chron. 13. 5. Ought you not to know, that the Lord God of Iſrael, gave the kingdom over Iſrael, to David for ever; even to him, Zanchy's Expoſition of the place, is ſtrange, and far fetched.and to his ſons, by a covenant of ſalt; i. e. perpetual and inviolable, ſolemn and ſure; by this Metaphor of ſalt, a perpetuity is ſet forth, for ſalt makes things laſt. The Covenant therefore, here intended, is by this Metaphor, declared to be a perpetual Covenant, that was not to be abrogated or nulled: In this reſpect, theſe two phraſes, a Covenant of Salt, and for ever, are joyned together. Some take this Metaphor of Salt, to be uſed in relation to their manner of making their Covenant, with a ſacrifice; onNumb. 18. 19. but now opened, Lev. 2. 13.Num 18:19Lev 2:13 which Salt was always ſprinkled; and thereby is implyed, that it was a moſt ſolemn Covenant, not to be violated. But,

Seventhly, The Covenant of Grace, under which the 7Saints ſtand, is ſometimes ſtiled a ſure Covenant, a firm Covenant, a Covenant that God will punctually and accurately perform. In this regard, the Covenant of grace is in the Old Teſtament, ſtiled foreign, Shemurah, that is, kept, obſerved, performed; the word imports care, diligence, p. 43and ſolicitude, leſt any thing be let go, let ſlip, &c. 2 Sam. 23. 5. Deut. 7. 9. 2 Chr…n. 6. 14. Pſal. 19. 7. Pſal. 89. 28. Titus 1. 2. Pſal. 13…. 11. Iſa. 54. 10. See my Box of precious Ointment, pag. 367, 368, 371 372, 373.2 Sam 23:5Deut 7:9Ps 19:7Ps 89:28Titus 1:2Ps 13:11Isa 54:10God is ever mindful of his Covenant, and will have that ſingular care, and that conſtant and due regard to it, that not the leaſt branch of it ſhall ever fail, as you may clearly ſee, by conſulting the ſpecial Scriptures in the margin. Hence it is called the mercy and the truth; Mic. 7. 20. Thou wilt perform the truth to Jacob (Heb. thou wilt give, for all is of free gift) and the mercy to Abraham. The Covenant is called mercy, becauſe mercy only drew this Covenant; it was free mercy, it was mere mercy, it was only mercy, which moved God to enter into Covenant with us. And it is called truth, becauſe the great God, who has made this Covenant, will aſſuredly make good all that mercy, and all that grace, and all that favour, that is wrapped up in it: God having made himſelf a voluntary debtor to his people, he will come off fairly with them, and not be worſe than his word. Hence Chriſt is ſaid toRev. 10. 1. Iſa. 54. 9, 10. J…r. 33. 20, 25. The ſtability of God's Covenant is compared to the unvariable courſe of the day and the night, and to the firmneſs & unmoveableneſs, of the mighty mountains; Iſa. 54 9, 10.Rev 10:1Isa 54:9Isa 54:10 have a Rain-bow upon his head, to ſhew that he is faithful and conſtant in his Covenant: God hath hitherto kept promiſe with nights and days, that one ſhall ſucceed the other; therefore, much more will he keep promiſe with his people. Hence alſo, the Covenant is called the Oath, Luk. 1. 73. The oath which he ſware unto our father Abraham: You never read of God's Oath, in a Covenant of works: In that firſt Covenant, you read not of Mediator, nor of an Oath; but in the Covenant of Grace, you read both of a Mediator, and of an Oath, the more effectually to confirm us, as touching the immutability of his will and purpoſe, for the accompliſhment of all the good and the great things that are mentioned in the Covenant of Grace. The Covenant of Grace is incomparably more firm, ſure, immutable and irrevocable, than all other Covenants in the world: Therefore it is ſaid, God willing Heb. 6. 17, 18. Who ſhall doubt when God doth ſwear? who cannot poſſibly deny himſelf, or forſwear himſelf.Heb 6:17Heb 6:18more abundantly to ſhew unto the heirs of promiſe, the immutability of his counſel, confirmed it by an oath: That by two immutable things, in which it was impoſſible for God to lye, we might have ſtrong conſolation: foreign, that is, a valiant, ſtrong, prevailing conſolation; ſuch p. 44as ſwalloweth up all worldly griefs, as Moſes his ſerpent did the ſorcerers ſerpents, or as the fire doth the fuel; God's word, his promiſe, his Covenant, is ſufficient to aſſure us of all the good that he has engaged to beſtow upon us; yet God conſidering of our infirmity, hath bound his word with an oath. His word cannot be made more true, but yet it may be made more credible: Now two things make a thing more credible; 1. The quality of the perſon-ſpeaking: 2. The manner of the ſpeech; If God doth not ſimply ſpeak, but ſolemnly ſwear, we have the higheſt cauſe imaginable, to reſt aſſured, and abundantly ſatisfied in the word and oath of God: An oath amongſt men, is the ſtrongeſt, ſureſt, moſt ſacred and inviolable bond; For men verily ſwear by the greater, Heb. 6. 16.Heb 6:16and an oath for confirmation, is to them an end of all ſtrife: The end of an Oath among men, is to help the truth in neceſſity, and to clear men's innocency: O ſirs, God dothExod. 22. 11.Exod 22:11 not only make his Covenant, but ſwears his Covenant; My covenant (ſaith the Pſalmiſt) will I not break, nor alter Pſal. 89. 34, 35.Ps 89:34Ps 89:35the thing that is gone out of my lips; once have I ſworn by my holineſs, that I will not lie unto David. This is as great and deep an Oath, as God could take; for his holineſs is himſelf, who is moſt holy and the foundation of all holineſs;See my Treatiſe of Holineſs, pag. 585. to pag. 595. God is eſſentially holy, unmixedly holy, univerſally holy, tranſcendently holy, originally holy, independently holy, conſtantly holy, and exemplarily holy: Now, for ſo holy a God, to ſwear once for all by his holineſs, that he will keep covenant, that he will keep touch with his people; how abundantly ſhould it ſettle and ſatisfie them! Ah my friends, hath God ſaid it, and will he not do it? Yea, hath he ſworn it, and will he not bring it to paſs? Dare we truſt an honeſt man, upon his bare word, much more upon his Oath; and ſhall we not much more truſt a holy, wiſe and faithful God, upon his word, upon his Covenant, when confirmed by an oath. The Covenant of Grace is ſure in it ſelf, it is a firm Covenant, an unalterable Covenant, an everlaſting Covenant, a ratified Covenant; ſo that heaven and earth may p. 45ſooner paſs away, than the leaſt branch or word of hisMat. 5. 18.Matt 5:18 Covenant ſhould paſs away unfulfilled. Let us but caſt our eyes upon the ſeveral ſprings, from whence the Covenant of Grace flows; and then we cannot but ſtrongly conclude, that the Covenant of Grace is a ſure Covenant. Now, if you caſt your eye aright, you ſhall ſee, that the Covenant of Grace flows from theſe three ſprings.

Firſt, From the free grace and favour of God: There 1was nothing in fallen man, to invite God to enter into Covenant with him; yea, there was every thing in fallen man, that might juſtly provoke God to abandon man, to abhor man, to revenge himſelf upon man. It was mere grace that made the Covenant, and it is mere grace that makes good the Covenant: Now that which ſprings from mere grace, muſt needs be inexceptionably ſure: The Love of God is unchangeable; whom he loves, he Jo…. 13. 3. Mal. 3. 6. James 1. 17.Mal 3:6Jas 1:17loves to the end; whom God loves once, he loves for ever; he is not as man, ſoon on and ſoon off again, ſoon in, and as ſoon out, as Joab's dagger was! Oh no! his love is like himſelf, laſting, yea everlaſting; I have loved thee with an everlaſting love▪ Jer. 31. 3. Though we2 Tim. 2. 13.2 Tim 2:13 break off with him, yet he abides faithful. Now, what can be more ſure, than that which ſprings from free love,Rom. 4. 16.Rom 4:16 from everlaſting love? Hence the Covenant muſt be ſure. The former Covenant was not ſure, becauſe it was of Works; but this Covenant is ſure, becauſe it is of Grace, and reſts not on any ſufficiency in us, but only on Grace.

Secondly, The Covenant of Grace ſprings from the 2immutable counſel of God; Heb. 6. 17. God willing, more abundantly to ſhew unto the heirs of promiſe, the immutability of his counſel (confirmed it by an oath:) Times are mutable, and all ſorts of men are mutable, and the love andIſa. 40. 6. Pſal. 146. 3, 4. Jer. 33. 14.Isa 40:6Ps 146:3Ps 146:4Jer 33:14 favour of the creature is mutable; but the counſel of God, from which the Covenant of Grace flows, is immutable, and therefore it muſt needs be ſure. The manifeſtation of the immutability of God's counſel, is here brought in, as one end of God's Oath; God ſwears, that it might p. 46evidently appear, that what he had purpoſed, counſelled, determined and promiſed to Abraham and his ſeed, ſhould aſſuredly be accompliſhed, there ſhould be, there could be no alteration thereof: His counſel was more firm, thanDan. 6. 13.Dan 6:13 the Laws of the Medes and Perſians, which altereth not; certainly God's counſel is inviolable; My counſel ſhall ſtand, Iſa. 46. 10. Pſal. 33. 11. The counſel of the Lord ſtandeth for ever, the thoughts of his heart to all generations; Prov. 19. 21. Nevertheleſs, the counſel of the Lord, that ſhall ſtand. The immutability of God's counſel, ſprings from the unchangeableneſs of his eſſence, the perfection of his wiſdom, the infiniteneſs of his goodneſs, the abſoluteneſs of his ſovereignty, the omnipotency of his power; God in his eſſence, being unchangeable, his counſel alſo muſt needs be ſo; can darkneſs flow out of light, or fulneſs out of emptineſs, or heaven out of hell? No; no more can changeable counſels flow from an immutable nature. Now, the Covenant of Grace, flows from the immutable counſel of God, which is moſt firm and inviolable, and therefore it muſt needs be a ſure Covenant. But.

Thirdly, The Covenant of Grace ſprings from the 3purpoſe of God, reſolving and intending everlaſting good unto us: Now this purpoſe of God is ſure, ſo the Apoſtle, 2 Tim. 2. 19. The foundation of God ſtandeth ſure: Our graces are imperfect, our comforts ebb and flow; but God's foundation ſtands ſure.That foundation of God, is his election, which is compared to a foundation; becauſe it is that, upon which, all our good and happineſs is built, and becauſe, as a foundation, it abides firm and ſure. The gracious purpoſe of God, is the fountain-head of all our ſpiritual bleſſings: It is the impulſive cauſe of our vocation, juſtification, glorification, it is the higheſt link in the Golden chain of ſalvation; what is the reaſon that God has entred into a Covenant with fallen man? it is from his eternal purpoſe: What is the reaſon, that one man is brought under the bond of the Covenant, and not another? it is from theE…ek. 20. 37. eternal purpoſe of God. In all the great concerns of the Covenant of Grace, the purpoſe of God gives the caſting p. 47voice: The purpoſe of God, is the ſovereign cauſe of all that good that is in man, and of all that external, internal and eternal good that comes to man: Not works paſt, for men are choſen from everlaſting; not works preſent, for Jacob was loved and choſen before he was born; nor works fore ſeen, for men were all corrupt in Adam. All a believer's preſent happineſs, and all his future happineſs ſprings from the eternal purpoſe of God; as you may ſee, by comparing the Scriptures in the margin together. ThisRom. 8. 28. cap. 9. 11. Eph. 1. 11. cap. 3. 11. 2 Tim. 1. 9.Rom 8:28Eph 1:112 Tim 1:9 purpoſe of God ſpeaks our ſtability, and certainty of ſalvation by Chriſt; God's eternal purpoſe never changes, never alters; Surely, as I have thought, ſo ſhall it come to paſs; and as I have purpoſed (ſaith God) ſo ſhall it ſtand: God's purpoſes are immutable, ſo is his Covenant; God's purpoſes are ſure, very ſure, ſo is his Covenant: The Covenant of Grace that flows from the eternal purpoſe of God, is as ſure as God is ſure; for God can neither deceive, nor be deceived. That Covenant that is built upon this rock of God's eternal purpoſe, muſt needs be ſure; and therefore, all that are in covenant with God, need never fear falling away; there is no man, no power, no devil, no violent temptation, that ſhall ever be able to overturn thoſe that God has brought under the bond of the Covenant; Joh. 10. 28, 29, 30, 31. 1 Pet. 1. 5. But,

Secondly, Conſider that the Covenant of Grace, is 2confirmed and made ſure by the blood of Jeſus Chriſt,Heb. 13. 20. Heb. 9. 16, 17. The main point which the Apoſtle intended, by ſetting down the inviolableneſs of men's laſt Wills, after their death, is to prove, that Chriſts death was very requiſite for ratifying of the New Teſtament: conſult theſe ſcriptures, Mat. 16. 21. Luk. 24. 26. Heb. 2. 10. cap. 2. 17.Heb 13:20Heb 9:16Heb 9:17Matt 16:21Luke 24:26Heb 2:10 which is called the blood of the everlaſting Covenant; Chriſt, by his irrevocable death, hath made ſure the Covenant to us. The Covenant of Grace, is to be conſidered under the notion of a Teſtament; and Chriſt, as the Teſtator of this will and teſtament. Now, look as a man's will and teſtament is irrevocably confirmed by the Teſtator's death. For where a Teſtament is, there muſt alſo, of neceſſity, be the death of the Teſtator; For a Teſtament is of force, after men are dead; otherwiſe, it is of no ſtrength at all, whileſt the Teſtator liveth: Theſe two verſes are added as a proof of the neceſſity of Chriſt's manner of confirming the new p. 48Teſtament, as he did, namely by his death: The Argument is taken from the common uſe and equity of confirming Teſtaments, which is by the death of the Teſtator. A Teſtament is only and wholly at his pleaſure that maketh it, ſo that he may alter it, or diſanul it while he liveth, as he ſeeth good; but when he is dead, he not remaining to alter it, none elſe can do it. In the ſeventeenth verſe, the Apoſtle declareth the inviolableneſs of a man's laſt will, being ratified as before, by the teſtator's death: This he ſheweth two ways: 1. Affirmatively in theſe words; A Teſtament is of force after men are dead: 2. Negatively, in theſe words, otherwiſe it is of no ſtrength. Now from the affirmative and the negative it plainly appears, that a Teſtament is made inviolable by the Teſtator's death, ſo Jeſus Chriſt hath unalterably confirmed this Will and Teſtament; viz. The New Covenant, by his blood andHeb. 9. 15.Heb 9:15 death; That by means of death, for the redemption of the tranſgreſſions, that were under the firſt teſtament; they which are called, might receive the promiſe of eternal inheritance. Chriſt died, to purchaſe an eternal inheritance; and on this ground, eternal life is called an eternal inheritance; for we come to it as heirs, through the good will, grace and favour of the purchaſer thereof, manifeſted by the laſt Will and Teſtament: Hence you read, This is my blood Ma…. 26. 28.of the new teſtament, which is ſhed for many, for the remiſſion of ſins: Again, This cup is the new teſtament in my …uk. 22. 20. 1 Cor. 11. 25.1 Cor 11:25blood, which is ſhed for you. The Covenant is called both a Covenant and a Teſtament, becauſe his Covenant and Teſtament is founded, eſtabliſhed, ratified, and immutably ſealed up, in and by his blood: Chriſt is the faithful and true witneſs, yea, truth it ſelf, his word ſhall notRev. 3. 14. Joh. 14. 6. Mark 13. 31.Rev 3:14John 14:6Mark 13:31 paſs away. If the word of Chriſt be ſure, if his promiſe be ſure, if his Covenant be ſure, then ſurely his laſt Will and Teſtament, which is ratified and confirmed by his death, muſt needs be very ſure; Chriſt's blood is too precious a thing to be ſpilt in vain; but in vain is it ſpilt, if his Teſtament, his Covenant, ratified thereby, be altered. If the Covenant of Grace be not a ſure Covenant, then1 Cor. 1…. 14.1 Cor 1:14 p. 49Chriſt died in vain, and our preaching is in vain, and your hearing, and receiving, and believing is all in vain: Chriſt's death is a declaration and evidence of the eternal counſel of his father, which is moſt ſtable and immutable in it ſelf; but how much more is it ſo, when it is ratified by the death of his deareſt ſon, In whom all the promiſes are, yea, 2 Cor. 1. 20.2 Cor 1:20and Amen; that is, in Chriſt they are made, performed and ratified: By all this, we may ſafely conclude, that the Covenant of Grace is a moſt ſure Covenant, there can be no addition to it, detraction from it, or alteration of it; unleſs the death of Jeſus Chriſt, whereby it's confirmed, be fruſtrated and overthrown: Certainly, the Covenant is as ſure as Chriſt's death is ſure. The ſureneſs and certainty of the Covenant, is the ground and bottom of bottoms, for our faith, hope, joy, patience, peace, &c. take this corner, this foundation ſtone away, and all will tumble; were the Covenant uncertain, a Chriſtian could never have a good day all his days, his whole life would be filled up with fears, doubts, diſputes, diſtractions, &c. and he would be ſtill a crying out, Oh! I can never be ſure that God will be mine, or that Chriſt will be mine, or that mercy will be mine, or that pardon of ſin will be mine, or that heaven will be mine; Oh! I can never be ſure that I ſhall eſcape the great damnation, the worm 2 Theſ. 1. 9.2 Thess 1:9that never dies, the fire that never goes out, or an eternal ſeparation from the preſence of the Lord, and from the glory of his power. The great glory of the Covenant, is the certainty of the Covenant; and this is the top of God's glory, and of a Chriſtian's comfort, that all the mercies that are in the Covenant of Grace are, the ſure mercies of David; and that all the Grace that is in the Covenant, is ſure Grace; and that all the glory that is in the Covenant, is ſure glory; and that all the external, internal and eternal bleſſings of the Covenant are ſure bleſſings.

I might further argue the ſureneſs of the Covenant of Grace, from all the attributes of God, which are deeply engaged to make it good, as his wiſdom, love, power, juſtice, holineſs, faithfulneſs, righteouſneſs, &c. And I p. 50might further argue the certainty of the Covenant of Grace, from the ſeals which God hath annexed to it: You know, what was ſealed by the Kings Ring, could not be altered; God hath ſet his ſeals to this Covenant, hisEſt. 8. 8.Esth 8:8 broad ſeal in the Sacraments, and his privy ſeal in the witneſs of his ſpirit; and therefore the Covenant of Grace is ſure▪ and can never be reverſed: But upon ſeveral accounts. I may not now inſiſt on theſe things. And therefore.

Eighthly and laſtly, the Covenant of Grace is ſtiled a 8well ordered Covenant, 2 Sam. 23. 5. He hath made with me an everlaſting Covenant, ordered in all things, and ſure: Oh, the admirable counſel, wiſdom, love, care and tenderneſsRom. 11. 33, 34, 35, 3…. 1 C…. 2. 7. Eph. 1. 8. c…p. 3. 10. Pſal. 1 …7. 5. Iſa. 4…. 28. Rev. 7. 12.Rom 11:33Rom 11:34Rom 11:35Rom 11:3Rom 11:1Eph 1:8Ps 1:7Ps 1:5Isa 4:28Rev 7:12 of the bleſſed God, that ſparkles and ſhines in the well ordering of the Covenant of Grace! Oh, how comely and beautiful, with what ſymmetry and proportion, are all things in this Covenant, ordered and prepared! Oh, what head can conceive, or what tongue can expreſs, that infinite underſtanding that God has manifeſted, in ordering the Covenant of Grace ſo, as it may moſt and beſt ſuit to all the wants, and ſtraits, and neceſſities, and miſeries▪ and deſires, and longings of poor ſinner's ſouls: Here are …it and full ſupplies for all our ſpiritual wants; ſo excellently and orderly hath God compoſed and conſtituted the Covenant of Grace. In the Covenant of Grace, every poor ſinner may find a ſuitable help, a ſuitable remedy, a ſuitable ſuccour, a ſuitable ſupport, a ſuitable ſupply. The Covenant of Grace is ſo well ordered by the unſearchable wiſdom of God, that you may find in it remedies, to cure all your ſpiritual diſeaſes;Jer. 33. 8. E…. 36. 25. …ſal. 94. 19.Jer 33:8 and cordials, to comfort you under all your ſoulfaintings; and a ſpiritual Armory, to arm you againſt all ſorts of ſins, and all ſorts of ſnares, and all ſorts of temptations, and all ſorts of oppoſitions, and all ſorts of enemies,Eph. 6. 10. to the 18.Eph 6:10 whether inward or outward, open or ſecret, ſubtle or ſilly: Doſt thou, oh diſtreſſed ſinner, want a loving God, a compaſſionate God, a reconciled God, a ſin-par doning God, a tender hearted God; here thou maiſt findExod. 34. 5, 6, 7.Exod 34:5Exod 34:6Exod 34:7 him in the Covenant of Grace. Doſt thou, oh ſinner! p. 51want a Chriſt, to counſel thee by his wiſdom, and toRev. 3. 17, 18.Rev 3:17Rev 3:18 cloath thee with his righteouſneſs, and to enrich thee with his grace, and to enlighten thee with his eye-ſalve, and to juſtifie thee from thy ſins, and to reconcile theeA…. 13. 39. 1 Theſ. 1. ult. John 10. 28, 29, 30, 31.1 Thess 1John 10:28John 10:29John 10:30John 10:31 to God, and to ſecure thee from wrath to come; and after all, to bring thee to heaven? here thou maiſt find him in a Covenant of Grace: Doſt thou, oh ſinner! want the holy ſpirit, to awaken thee, and to convince thee of ſin, of righteouſneſs, and of judgment▪ or to enlighten thee, and teach thee, and lead thee, and guideEz…k. 36. 25, 26, 27. Luk. 11. 13. Eph. 1. 13.Luke 11:13Eph 1:13 thee in the way everlaſting; or to cleanſe thee, or comfort thee, or to ſeal thee up to the day of Redemption? here thou maiſt find him in the Covenant of Grace. Doſt thou, oh ſinner! want grace, all grace, great grace, abundance of grace, multiplyed grace? here thou maiſt find it in the Covenant of Grace: Doſt thou, oh ſinner! want peace, or …aſe, or reſt, or quiet in thy Conſcience? here thou maiſt find it in the Covenant of Grace. Doſt thou want, oh ſinner! joy, or comfort, or content, or ſatisfaction? here thou maiſt have it in a Covenant of Grace. Oh ſinner, ſinner! what ever thy bodily wants are, or whatever thy ſoul wants are, they may all be ſupplyed out of the Covenant of Grace: God, in his infinite wiſdom and love, has laid into the Covenant of Grace, as into a common ſtore, all thoſe good things, and all thoſe great things, and all thoſe ſuitable things, that either ſinners or ſaints can either beg or need. Now, the adequate ſuitableneſs of the Covenant of Grace, to all a ſinners wants, ſtraits, neceſſities, miſeries and deſires, does ſufficiently demonſtrate the Covenant of Grace to be a well ordered Covenant. Look, as that is a well ordered Common-wealth, where there are no wholſome Laws wanting to govern a …p…ople, and where there are no wholſome remedies wanting to relieve a people, and where there are no defences wanting to… ſecure a people; ſo that muſt needs be a well ordered Covenant, where there is nothing wanting to govern poor ſouls, or to ſecure poor ſouls, or to ſave poor ſouls; and ſuch a Covenant p. 52is the Covenant of Grace. I might eaſily lay down other arguments, to evince the Covenant of Grace to be a well ordered Covenant: As for the right placing of all perſons and things in the Covenant of Grace, and from the outward diſpenſation of it: God reveiled it but gradually: Firſt, he diſcovered it more darkly, remotely and imperfectly, as we ſee things a great way off; but afterwards the Lord did more clearly, fully, immediately, frequently, and compleatly diſcover it, as we diſcern things at hand: God did not, at once, open all the riches and rarities of the Covenant to his people; but in the opening of thoſe treaſures that were there laid up, God had a reſpect to the non-age and full age of his people: And from God's diſpenſing and giving out all the good and all the great things of the Covenant in their fitteſt time, in a right and proper ſeaſon, when his people moſt need them, and when they can live no longer without them; but I muſt haſten to a cloſing up of this particular. Thus you ſee in theſe Eight particulars, how gloriouſly the Covenant of Grace, under which the ſaints ſtand, is ſet out in the bleſſed Scriptures.

Concerning the Covenant of Grace, or the new Covenant, that all ſincere Chriſtians are under; and by which, at laſt, they ſhall be judged: let me further ſay, (beſides what I have already ſaid) All mankind had been eternally loſt, and God had loſt all the glory of his mercyAſa. …1. 1, 2. E…. 1. 5, 6, 7. cap. 2. 5. 7. 8. 2 Sam. 7. 21. Rom. 9. 18, 23. Jer. 3…, 38. 39, 40, 41. Ez…k. 36. 25, 26, 27. Ezek. 16. 1.—10. Surely, if a woman commit Adultery, it is a mere act of favour if her husband accept of her again; Jer. 3. 7. The Application is eaſie.2 Sam 7:21Rom 9:18Rom 9:23Jer 3:38Jer 3:39Jer 3:40Jer 3:41Ezek 16:1Jer 3:7 for ever, had he not, of his own free grace and mercy, made a new Covenant with ſinful man. The fountain from whence this new Covenant flows, is the grace of God, Gen. 17. 22. I will make (Hebrew, I will) my covenant: This Covenant is called a Covenant of Grace, becauſe it flows from the mere grace and mercy of God: There was nothing out of God, nor nothing in God, but his mere mercy and grace, that moved him to enter into Covenant with poor ſinners, who were miſerable, who were loathſome, and polluted in their blood, and who had broken the Covenant of their God, and were actually in arms againſt him: This muſt needs be of mere p. 53favour and love for God to enter into Covenant with man, when he lay wallowing in his blood, and no eye pitied him, no, not his own. As there was nothing in fallen man, to draw God's favour or affection towards him, ſo there was every thing in fallen man, that might juſtly provoke God's wrath and indignation againſt him; and therefore it muſt be a very high act of favour and grace, for the great, the glorious, the holy, the wiſe, and the all-ſufficient God, to enter into Covenant with ſuch a forlorn creature as fallen man was: Nothing but free Grace was the foundation of the Covenant of Grace with poor ſinners. Now, let us ſeriouſly mind how this Covenant of Grace, or this new Covenant, runs both in the Old, and in the New Teſtament; Jer. 31. 31. Behold, Though the Covenant of Redemption made to the fathers, & this which was given after, ſeem divers, yet they are all one, and grounded on Jeſus Chriſt, ſave that this is called new; becauſe of the manifeſtations of Chriſt, and the abundant graces of the Holy Ghoſt, given to his Church under the Goſpel: 2 Cor. 3. 1, 2, 3.2 Cor 3:12 Cor 3:22 Cor 3:3the days come, ſaith the Lord, that I will make a new covenant with the houſe of Iſrael, and with the houſe of Judah: verſ. 32. Not according to the Covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; (which, my covenant, they brake, although I was an husband unto them, ſaith the Lord. verſ. 33. But this ſhall be the Covenant, that I will make with the houſe of Iſrael; after thoſe days, ſaith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people: verſ. 34. And they ſhall teach no more, every man his neighbour, and every man his brother, ſaying, know the Lord; for they ſhall all know me, from the leaſt of them, unto the greateſt of them, ſaith the Lord: For I will forgive their iniquities, and I will remember their ſin no more. Now, let us ſee how Paul doth exegetically explain this New Covenant, in that, Heb. 8. 6. But now hath he obtained a more excellent Miniſtry; by how much alſo, he is the Mediator of a better Covenant, which was eſtabliſhed upon better promiſes: verſ. 7. For if that firſt Covenant had been faultleſs, then ſhould no place have been ſought for the ſecond; but finding fault with them, he ſaith, verſ. 8. Behold, the days come (ſaith the Lord) when I will make a new covenant with the houſe of Iſrael, and the houſe of Judah▪ p. 54verſ. 9. Not according to the Covenant that I made with their fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, becauſe they continued not in my covenant, and I regarded them not, ſaith the Lord. Verſ. 10, But this is the Covenant that I will make with the houſe of Iſrael; after thoſe days, ſaith the Lord, I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they ſhall be to me a people. verſ. 11. And they ſhall not teach every man his neighbour, and every man his brother, ſaying, know the Lord; for all ſhall know me, from the leaſt to the greateſt. verſ. 12. For I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more. verſ. 13. In that he ſaith a new covenant, he hath made the firſt old: Now Where then is the fire of purgatory, and that Popiſh diſtinction of the fault and the puniſhment; as for the fiction of Purgatory, it deſerves rather to be hiſſed at, than by arguments refuted: And to puniſh ſin in Purgatory, as Popiſh Doctors teach; what is this, but to call ſin tomind and memory, to view and ſight, to reckoning and account; which is contrary to the Doctrine of the New Covenant.that which decayeth and waxeth old, is ready to vaniſh away. This is the ſubſtance of the New Covenant; and thus the Lord did fore-promiſe it by Jeremiah, and afterwards expounded it by Paul; ſome ſmall difference there is in their words, but the ſence is one and the ſame. Now, this Covenant is ſtiled the New Covenant, becauſe it is to continue new, and never to wax old, or wear away, ſo long as this world ſhall continue: Neither doth the holy Scriptures any where reveal another Covenant, which ſhall ſucceed this Covenant. If any Covenant ſhould ſucceed this, it muſt be either a Covenant of works, or a Covenant of Grace; not a Covenant of works, for that would bring us all under a curſe, and make our condition utterly deſperate; not a Covenant of Grace, becauſe more grace cannot be ſhewn in any other Covenant, than in this; here is all grace, and all mercy, here is Jeſus Chriſt, with all his righteouſneſs, mediatorſhip, merits, purchaſe: This Covenant is ſo full, ſo ample, ſo large, ſo perfect, ſo compleat, and is every way ſo accommodated to the condition of loſt ſinners, that nothing can be altered, nor added, nor mended; and therefore it muſt needs be the laſt Covenant, that ever God will make with man. So, Heb. 10. verſ. 16. This is the Covenant that I will make with them, after thoſe days, ſaith the p. 55Lord; I will put my laws into their hearts, and in their minds will I write them: verſ. 17. And their ſins and iniquities will I remember no more. Rom. 11. 26. There ſhall come out of Zion the deliverer, and ſhall turn away ungodlineſs from Jacob. The perſon delivering, is Chriſt, deſcribed here by his office, and by his original; his office, The deliverer, the original word, Ruomenos, which Paul uſeth, ſignifies delivering by a ſtrong hand, to reſcue by force, as David delivered the Lamb out of the Lyon's paw, verſ. 27. For this is my covenant unto them, when I ſhall take away their ſin. This Covenant concerning the pardon of believer's ſins, and their deliverance by Chriſt, God will certainly make good to his people.

Now, from the Covenant of Grace, or the new Covenant,Eccleſ. 11. 9. cap. 12. 14. Ma…. 12. 14. cap, 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5.Eccl 11:9Luke 16:2Rom 14:102 Cor 5:10Heb 9:271 Pet 4:5 that God has made with ſincere Chriſtians, a believer may form up this Eighth Plea, to the Ten Scriptures cited in the margin, that refer to the great day of account, or to a man's particular account; viz. Oh bleſſed God, thou haſt, in the Covenant of Grace (by which I muſt be tryed) freely and fully engaged thy ſelf; That thou wilt pardon mine iniquities, and remember my ſins no more; ſo runs the New Covenant: Jer. 31. 34. I will forgive their iniquity, and I will remember their ſin no more; So again, Heb. 8. 12. I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more: So Heb 10. 17. Their ſins and iniquities will I remember no more: Iſa. 43. 25. I even I am he that blotteth out thy tranſgreſſions for mine own ſake; and will not remember thy ſins: Ezek. 18. 22. All his tranſgreſſions that be hath committed, they ſhall not be mentioned unto him: Jer. 50. 20. In th…ſe days, ſaith the Lord, the iniquity of Iſrael ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be found; for I will pardon them The New Covena…t can ne…er be broken. 2 C…n. 13. 5. Pſal. 89. 34. Iſ 1. 50. 7. 2 Sam. 22. 5. Heb. 7. 25. 1 Joh. 2. 1, 2. Iſa. 54. 10.Ps 89:34Isa 1:50Isa 1:72 Sam 22:5Heb 7:251 John 2:11 John 2:2Isa 54:10whom I reſerve. Now, Oh holy God, I cannot but obſerve that in the New Covenant, thou haſt made ſuch neceſſary, choice, abſolute, and bleſſed proviſion for thy poor people, that no ſin can diſanul the Covenant, or make a final ſeparation between thee and thy Covenant-people. p. 56Breaches made in the firſt Covenant, were irreparable, but breaches made in the New Covenant are not ſo, becauſe this New Covenant is eſtabliſhed in Chriſt; Chriſt lies at the bottom of the Covenant, the New Covenant is an everlaſting Covenant; and all the breaches that we make upon that Covenant, are repaired and made up by the blood and interceſſion of dear Jeſus: Every jar doth not break the marriage Covenant between husband and wife, no more doth every ſin break the new Covenant that is between God and our ſouls: Every breach of peace with God, is not a breach of Covenant with God. That free, that rich, that infinite, that ſovereign, and that glorious grace of God, that ſhines in that Covenant of Grace, tells us that our eternal eſtates ſhall never be judged by a Covenant of works; and that the want of an abſolute perfection, ſhall never damn a believing ſoul; and that the obedience that God requires at our hands, is not a legal, but an Evangelical obedience: So long as a Chriſtian doth not renounce his Covenant with God, ſo long as he doth not wilfully, wickedly and habitually break the bond of the Covenant, the main, the ſubſtance of the Covenant is not yet broken, though ſome articles of the Covenant may be violated: As among men, there be ſome treſpaſſes againſt ſome particular clauſes in Covenants, which, though they be violated, yet the whole Covenant is not forfeited; 'tis ſo here, between God and his people.

And oh bleſſed God, I cannot but obſerve that in theHeb. 8. 12. Jer. 31. 34. He is a forgiving. God: Nehem. 9. 31. None like him for that: Mic. 7. 18. He forgives naturally, Ex…d. 2 2. abundantly, Iſa 55. 7. 3. conſtantly, Pſal. 130. 4. Mal. 3. 6.Heb 8:12Jer 31:34Neh 9:31Mic 7:18Isa 55:7Isa 55:3Ps 130:4Mal 3:6 New Covenant, thou haſt engaged thy ſelf to pardon all my ſins; I will be merciful to their unrighteouſneſs, and their ſins and their iniquities will I remember no more. Here are two things worthy of our notice; 1. The reconciliation of God with his people, I will be merciful to their unrighteouſneſs; he will be merciful or propitious, appeaſed and pacified towards them, which hath reſpect to the ranſome and ſatisfaction of Chriſt. 2. That God will pardon the ſins of his people fully, compleatly, perfectly; here are three words, unrighteouſneſs, ſins and iniquities; p. 57to ſhew that he will forgive all ſorts, kinds and degrees of ſins. The three Original words here expreſſed, are all in the plural number; 1. foreign, unrighteouſneſſes: This word is by ſome appropriated to the wrongs and injuries that are done againſt men: 2. foreign, Sinnes; is a general word, and according to the notation of the Greek, may imply a not following of that which is ſet before us; for he ſinneth, that followeth not the rule that is ſet before him by God: The third word, foreign, Iniquities, according to the notation of the Greek, ſignifieth in general tranſgreſſions of the Law. This word is by ſome, appropriated to ſins againſt God: The Greek word foreign, that is frequently tranſlated iniquity, is a general word which ſignifieth a tranſgreſſion of the Law, and ſo it is tranſlated, 1 Joh. 3. 4. The word iniquity is of as large an extent, as the word unrighteouſneſs; and implyeth an unequal dealing, which is contrary to the rule or law of God: And all this heap of words is to intimate to us, that 'tis neither the ſeveral ſorts of ſins, nor degrees of ſin, nor aggravations of ſin, nor yet the multitude of ſins that ſhall ever prejudice thoſe ſouls that are in Covenant with God: God hath mercy enough, and pardons enough for all his Covenant-people's ſins, whether original or actual, whether againſt the Law, or againſt the Goſpel, whether againſt the light of nature or the rule of grace, whether againſt mercies or judgments; whether againſt great means of grace, or ſmall means of grace. The Covenant Remedy againſt all ſorts and degrees of ſin, doth infinitely tranſcend and ſurpaſs all our infirmities and enormities, our weakneſſes and wickedneſſes, our follies and unworthineſſes, &c. What is our unrighteouſneſs to Chriſt's righteouſneſs, our debts to Chriſt's pardons, our unholineſs to Chriſt's holineſs, our… C…r. 1. 30. Phil. 1. 3, 9, 10. Mal. 4, 2.Phil 1:3Phil 1:9Phil 1:10Mal 4:2 emptineſs to Chriſt's fulneſs, our weakneſs to Chriſt's ſtrength, our poverty to Chriſt's riches, our wounds to that healing, that is under the wings of the Sun of Righteouſneſs: Parallel to this, Heb. 8. 12. is that noble deſcriptionExod. 34. 6, 7.Exod 34:6Exod 34:7 that Moſes gives of God in that book of Ex…dus, p. 58The Lord, the Lord merciful and gracious; forgiving iniquity, tranſgreſſion and ſin: Some, by theſe three words, do underſtand ſuch ſins as are committed againſt our neighbour, againſt God, or againſt our ſelves: A merciful God, a gracious God will pardon all ſorts of ſinners, and all ſorts and degrees of ſin, by what names or titles ſoever they be ſtiled or diſtinguiſhed: Some by iniquity, do underſtand ſins of infirmity; and by tranſgreſſion, they underſtand ſins of malice; and by ſin they underſtand ſins of ignorance: God is ſaid to keep mercy, and to forgive all ſorts of ſins; as if his mercy were kept on purpoſe for pardoning all ſorts of ſinners, and all ſorts of ſins! The Hebrew word foreign, Gnavon, that is here tranſlated iniquity, ſignifies that which is unright, unequal, crooked or perverſe; it notes the vitioſity or crookedneſs of nature, it notes crooked offences, ſuch as flow from malice, hatred and are committed on purpoſe. Secondly, the Hebrew word foreign, from foreign, Paſhang, that is here tranſlated tranſgreſſion, ſignifies to deal unfaithfully, it notes ſuch ſins as are treacherouſly committed againſt God, ſuch ſins as flow from pride and contempt of God. Thirdly, the Hebrew word foreign, Chataah, generally ſignifieth ſin, but is more eſpecially here taken for ſins of ignorance and infirmity: Oh! what ſingular mercy, what rich grace is here; that God will not only pardon our light, our ſmall offences, but our great and mighty ſins: &c.

And I cannot, oh dear father, but further obſerve, that in the New Covenant, thou haſt frequently and deeply engaged thy ſelf, that thou wilt remember the ſins of thy people no more: Oh my God, thou haſt told me ſix ſeveral times in thy word, that thou wilt remember my ſins no more: In the New Covenant thou haſt engaged thy ſelf, not only to forgive, but alſo to forget, and that thou wilt croſs thy debt book, and never queſtion or call me to an account for my ſins; that thou wilt paſs an eternal act of oblivion upon them, and utterly bury them in the grave of oblivion, as if they had never been. The ſins that are forgiven by God are forgotten by God, the p. 59ſins that God remits he removes from his remembrance:H…b. 10. 13, to 19. & cap. 10. 1, to 15. Chriſt hath ſo fully ſatisfied the juſtice of God for the ſins of all his ſeed, by the price of his own blood and death; that there needs no more expiatory ſacrifices, to be offered for their ſins for ever; Chriſt hath, by the ſacrifice of himſelf, blotted out the remembrance of his peoples ſins with God for ever. The New Covenant runs thus, And their ſinful errour, (foreign, Lo eſcar guhod) I will Jer. 31. 34.Jer 31:34not remember any more; but the Greek runs thus, And their ſinful errours and their unrighteouſneſſes, I will not remember Heb. 8. 12.Heb 8:12again, or any more; foreign: Here are two negatives, which do more vehemently deny according to the propriety of the Greek Language; that is, I will never remember them again, I will in no caſe remember them any more, I will ſo forgive as to forget: Not that in propriety of phraſe, God either remembers or forgets, for all things are preſent to him; he knows all things, he beholds, he ſees, he obſerves all things, by one eternal and ſimple act of his knowledg, which is no way capable of change, as now knowing, and anon forgetting; but its an alluſion to the manner of men, who when they forgive injuries fully and heartily, do alſo forget them, blot them out of mind, or rather (as ſome think) its an alluſion to the manner of the old Covenants adminiſtration in the Sacrifices, where there was a remembrance againHeb. 10. 1, 2, 3, &c.Heb 10:1Heb 10:2Heb 10:3 of ſins every year, there was a freſh indictment and arraignment of the people for ſin continually: But under this New Covenant our Lord Jeſus Chriſt hath, by one offering perfected for ever them that are ſanctified, ChriſtSee from verſ. 5. to verſ. 20. hath, for ever, taken away the ſins of the Elect, there needs no more expiatory ſacrifice for them; they that are ſprinkled with the blood of this ſacrifice ſhall never have their ſins remembred any more againſt them: God's not remembring or forgetting a thing, is not ſimply to be taken of his eſſential knowledge; but reſpectively, of his judicial knowledg, to bring the ſame into Judgment, not to remember a thing that was once known, and was in mind and memory, is to forget it; but this properly, is p. 60not incident to God, it is an infirmity: To him all things paſt and future, are as preſent; what he once knoweth, he always knoweth; his memory is his very eſſence, neither can any thing that hath once been in it, ſlip out of it: For God to remit ſin, is not to remember it; and not to remember it, is to remit it: Theſe are two reciprocal propoſitions, therefore they are thus joyned together; I will forgive their iniquity, and I will remember their ſin no Jer. 31. 34. Iſa. 43. 25.Jer 31:34Isa 43:25more: I even I, am he, that blotteth out thy tranſgreſſions, for mine own ſake, and will not remember thy ſins. To remember implyeth a four-fold act; 1. To lay up in the mind, what is conceived thereby: 2. To hold it faſt: 3. To call it to mind again: 4. Oft to think of it. Now in that God ſaith, I will remember their iniquities no more; he implyeth, that he will neither lay them up in his mind, nor there hold them, nor call them again to mind, nor think on them, but that they ſhall be to him, as if they had never been committed; God's diſcharge of their ſins, ſhall be a full diſcharge: ſuch ſinners ſhall never be called to account for them; both the guilt and the puniſhment of them ſhall be fully and everlaſtingly removed. Let the ſins of a believer be what they will for nature,Mat. 12. 31. …ſa. 55. 7. Jer. 31. 12. Ezk. 18. 22. …ſal. 32. 2. Rom. 4 8. Now, if God will not remember nor mention his peoples ſins, then we may ſafely and roundly infer, that either there is no Purgatory, or elſe that God ſeverely puniſhes thoſe ſins in Purgatory which he remembers not.Matt 12:31Jer 31:12Rom 4:8 and never ſo many for number; they ſhall all be blotted out, they ſhall never be mentioned more: 1. God will never remember, he will never mention their ſins ſo, as to impute them, or charge them upon his people: 2. God will never remember, he will never mention their ſins any more, ſo as to upbraid his people with their follies or miſcarriages: He will never hit them in the teeth with their ſins, he will never caſt their weakneſſes into their diſh; when perſons are juſtified, their ſins ſhall be as if they had not been, God will bid them welcome into his preſence, and embrace them in his arms, and will never object to them their former unkindneſs, unfruitfulneſs, unthankfulneſs, vileneſs, ſtubbornneſs, wickedneſs, as you may plainly ſee in the return of the Prodigal, and his father's deportment towards him; Luk. 15. 20, 21, 22, 23. When he was a great way off: The Prodigal, was but p. 61conceiving a purpoſe to return, and God met him. The very intention, and ſecret motions, and cloſe purpoſes of our hearts, are known to God: The old Father ſees a great way off; dim eyes can ſee a great way, when the Son is the object (his father ſaw him, and had compaſſion:) His bowels rowl within him; the Father, not only ſees, but commiſcrates and compaſſionates the returning Prodigal, as he did Ephraim of old; My bowels Jer. 31. 20.Jer 31:20are troubled for him, I will, ſurely have mercy on him; or as the Hebrew runs, I will, having mercy, have mercy, have mercy on him, or I will abundantly have mercy on him. Look, ſaith God, here is a poor prodigal returning to me, the poor child is come back, he hath ſmarted enough, he hath ſuffered enough; I will bid him welcome, I will forgive him all his high offences, and will never hit him in the teeth with his former vanities. (And ran) The feet of mercy are ſwift to meet a returning ſinner: It had been ſufficient for him to have ſtood, being old, and a Father; but the Father runs to the Son: (And fell on his neck) He cannot ſtay and embrace him, or take him by the hand; but he falls upon him, and incorporates himſelf into him. How open are the arms of mercy, to embrace the returning ſinner, and lie him in the boſom of love: (and kiſſed him) Free, rich and ſoveraign mercy hath not only feet to meet us, and arms to claſp us; but alſo lips to kiſs us; one would have thought that he ſhould rather have kicked him or killed him, than have kiſſed him: But God is pater miſerationum, he is all bowels. All this while the father ſpeaks not one word, his joy was too great to be uttered; he ran, he fell on his neck, and kiſſed him; and ſo ſealed up to him mercy and peace, love and reconciliation with the kiſſes of his lips. And the ſon ſaid unto him; (Father, I have ſinned againſt heaven; and in thy ſight) Sincerely confeſs and the mends is made, acknowledge but the debt, and he will croſs the book: (And am no more worthy to be called thy ſon;) Infernus ſum domine, ſaid that bleſſed Martyr, Lord, I am hell, but Mr. … at …. death. … and Men. 1374.thou art heaven; I am ſoil and a ſink of ſin, but thou art a p. 62gracious God, &c. But the father ſaid to his ſervants, bring forth the beſt robe, and put it on him, and put a ring on his hands, and ſhooes on his feet: And bring hither the Among the Romans, the ring was an enſign of vertue, honour & eſpecially nobility, whereby they were diſtinguiſhed from the common people.fatted calf, and kill it, and let us eat and be merry. Here you have, 1. The beſt Robe: 2. The precious ring: 3. The comely ſhooes; and 4. The fatted calf. The returning Prodigal hath Garments, and Ornaments, and neceſſaries, and comfortables; Some underſtand by the Robe the Royalty, which Adam loſt; and by the ring, they underſtand the ſeal of God's holy ſpirit; and by the ſhooes, the preparation of the Goſpel of peace; and by the fatted Calf, they underſtand Chriſt, who was ſlain from the beginning; Chriſt is that fatted Calf (ſaith Mr. Tindal theAct. and Mon. Fol. 986. Martyr) ſlain to make penitent ſinners good chear withal, and his righteouſneſs is the goodly rayment to cover the naked deformities of their ſins. The great things intended in this Parable, is to ſet forth the riches of grace, and God's infinite goodneſs, and the returning ſinner's happineſs: When once the ſinner returns in good earneſt to God; God will ſupply all his wants, and beſtow upon him more than ever he loſt, and ſet him in a ſafer and happier eſtate than that, from which he did fall in Adam; and will never hit him in the teeth with his former enormities, nor never caſt in his diſh his old wickedneſſes. You ſee plainly in this Parable, that the father of the Prodigal does not ſo much as mention or object the former pleaſures, luſts or vanities, wherein his Prodigal ſon had formerly lived; all old ſcores are quit, and the returning Prodigal embraced and welcomed, as if he had never offended. And now, O Lord, I muſt humbly take lieve to tell thee further, that thou haſt confirmed the New Covenant by thy word, and by thy oath, and by the ſeals that thou haſt annexed to it, and by the death of thy Son; and therefore, thou canſt not but make good every tittle, word, branch and article of it. Now this New Covenant is my Plea, O holy God; and by this Plea I ſhall ſtand; hereupon God declares, this Plea I accept, as holy, juſt and good; I have nothing to ſay againſt p. 63thee, enter thou into the joy of thy Lord.

The Ninth Plea that a Believer may form up as to theEccleſ. 11. 9. cap. 12. 14. Mat. 12. 14. cap, 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. …ap. 13. 17. 1 Pet. 4. 5.Eccl 11:9Matt 12:14Luke 16:2Rom 14:102 Cor 5:10Heb 9:271 Pet 4:5 ten Scriptures that are in the margin, that refer to the great day of account, or to a man's particular account; may be drawn up from the conſideration of that Evangelical obedience that God requires, and that the believer yields to God. There is a legal, and there is an evangelical account; now the Saints, in the great day, ſhall not be put to give up a legal account; the account they ſhall be put to give up, is an Evangelical account. In the Covenant of works, God required perfect obedience in our own perſons; but in the Covenant of Grace God will be content if there be but uprightneſs in us, if there be but ſincere deſires to obey, if there be faithful endeavours to obey, if there be a hearty willingneſs to obey; well, ſaith God, though I ſtood upon perfect obedience in the Covenant2 Cor. 8. 12.2 Cor 8:12 of works; yet now I will be ſatisfied with the will for the deed, if there be but uprightneſs of heart (though that be attended with many weakneſſes and infirmities) yet I will be ſatisfied and contented with that▪ God, under the Covenant of Grace, will for Chriſt's ſake, accept of leſs than he requires in the Covenant of works: He requires perfection of degrees, but he will accept of perfection of parts; he requires us to live without ſin, but he will accept of our ſincere endeavours to do it; though a believer, in his own perſon, cannot perform all that God commands; yet Jeſus Chriſt, as his ſurety, and in his ſtead, hath fulfilled the Law for him: So that Chriſt's perfect righteouſneſs, is a compleat cover for a believer's imperfect righteouſneſs. Hence the believer flys from the Covenant of works, to the Covenant of Grace; fromLuk. 1. 5, 6. Ma…. 28. 20. Act. 24. …6. 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data eſt ut gratia qu…reretur gratia data eſt …t lex implere…ur. Auguſt.Luke 1:5Luke 1:6Acts 24:61 Pet 1:141 Pet 1:15Heb 13:18 his own unrighteouſneſs, to the righteouſneſs of Chriſt. If we conſider the Law in a high and rigid notion, ſo no believer can fulfil it; but if we conſider the Law in a ſoft and mild notion, ſo every believer does fulfil it, Act. 13. 22. I have found David the ſon of Jeſſe, a man aften mine own heart, which ſhall fulfil all my will; foreign, p. 64All my wills, to note the univerſality and ſincerity of his obedience: David had many ſlips and falls, he often tranſgreſſed the Royal Law; but being ſincere in the main bent and frame of his heart, and in the courſe of his life; God looked upon his ſincere obedience, as perfect obedience. A ſincere Chriſtian obedience is an entire obedience to all the commands of God, though not in reſpectPſal. 119. 6. Heb. When my eye is to ill thy commandments.Ps 119:6 of practice (which is impoſſible) but in diſpoſition and affection. A ſincere obedience is an univerſal obedience: It is univerſal in reſpect of the ſubject, the whole man; it is univerſal in reſpect of the object, the whole law; and it is univerſal in reſpect of durance, the whole life; he who obeys ſincerely, obeys univerſally. There is no man that ſerves God truly, that doth not endeavourNumb. 14. 24.Num 14:24 to ſerve God fully: ſincerity turns upon the hinges of univerſality; he who obeys ſincerely, endeavours to obey throughly. A ſincere Chriſtian does not only love the Law, and like the law, and approve of the Law, and delight in the Law, and conſent to the Law, that it is holy, juſt and good; but he obeys it in part; which, thoughRom. 7. 12, 16, 22.Rom 7:12Rom 7:16Rom 7:22 it be but in part, yet he being ſincere therein, preſſing towards the mark, and deſiring and endeavouring to arrivePhil. 3. 13, 14.Phil 3:13Phil 3:14 at what is perfect; God accepts of ſuch a ſoul, and is as well pleaſed with ſuch a ſoul, as if he had perfectly fulfilled the Law: Where the heart is ſincerely reſolved to obey, there it does obey; an heart to obey, is our obeying; a heart to do, is our doing; a heart to believe, is our believing; a heart to repent, is our repenting; a heart to wait, is our waiting; a heart to ſuffer, is our ſuffering; a heart to pray, is our praying; a heart to hear, is our hearing; a heart to give, feed, cloath, viſit, is our giving, feeding, cloathing, viſiting; a heart to walk circumſpectly, is our walking circumſpectly; a heart to work righteouſneſs, is our working righteouſneſs; a heart to ſhew mercy, is our ſhewing mercy; a heart to ſympathiſe with others, is our ſympathiſing with others: He that ſincerely deſire and reſolves to keep the commandments of God, he does keep the commandments p. 65of God; and he that truly deſires and reſolves to walk in the ſtatutes of God, he does walk in the ſtatutes of God. In God's account, and God's acceptation, every believer, every ſincere Chriſtian is as wiſe, holy, humble, heavenly, ſpiritual, watchful, faithful, fruitful, uſeful, thankful, joyful, &c. as he deſires to be, as he reſolves to be, and as he endeavours to be; and this is the glory of the New Covenant, and the happineſs that we gain by dear Jeſus. And, my friends, it is remarkable, that our inchoate, partial and very imperfect obedience is frequently ſet forth in the bleſſed Scriptures, by our fulfillingLuk. 10. 25, 26, 27.Luke 10:25Luke 10:26Luke 10:27 of the Law: Take a few places for a taſte, Rom. 2. 27. And ſhall not uncircumciſion, which is by nature, if it fulfil the Law, judg thee? &c. Rom. 13. 8. He that loveth another, hath fulfilled the law: (Verſ. 10.) Love is the fulfilling of the Law. Not to love, is to do ill, and to break the Law, but love is the fulfilling of it; Non poteſt peccari per illam, quae legis eſt perfectio; we cannot do ill by that Am…. in ….which is the perfection and the fulfilling of the Law. Love is the ſumm of the law, love is the perfection of the law; and were love perfect in us, it would make us perfect keepers of the Law: Love works the Saints to keep the law in deſires and endeavours, with care and ſtudy to obſerve it in perfection of parts, though not in perfection of degrees; Gal. 5. 14. All the law is fulfilled in one word, even in this, thou ſhalt love thy neighbours as thy ſelf: Gal. 6. 2. Bear ye one anothers burdens, and ſo fulfil the law of Chriſt. Now in this ſence that is under conſideration, the Saints in themſelves, even in this life, do keep the Royal Law. Now, from what has been ſaid, a believer may form up this Plea.

Oh bleſſed God, in Chriſt my head, I have perfectly and compleatly kept thy Royal Law; and in my own perſon, I have Evangelically kept thy Royal Law, in reſpect of my ſincere doſires, purpoſes, reſolutions and endeavours to keep it: And this Evangelical keeping, in Chriſt, and in the New Covenant, thou art pleaſed to accept of, and art well ſatisfied with it. I know that p. 66breaches made in the firſt Covenant, were irreparable, but breaches made in the Covenant of Grace are not ſo; becauſe this Covenant is eſtabliſhed in Chriſt; who is ſtill a making up all breaches. Now, this is my Plea, O holy God, and by this Plea I ſhall ſtand. Well, ſaith God, I cannot in honour or juſtice, but accept of this Plea, and therefore enter thou into the joy of thy Lord.

The Tenth plea that a believer may form up, as to the Ten Scriptures that are in the margin, that 10refer to the great day of account, or to a man's particularE…cle…. 11 9. cap. 12 14. Mat. 12. 14. cap, 18. 23. Luk 16. 2. … 14 1…. 2 Cor 5. 10. Heb. 9. 27. cap. 13. 17. 1 …et. 4 5.Matt 12:14Luke 16:2Luke 16:142 Cor 5:10Heb 9:27 account, may be drawn up from the conſideration of that compact, covenant and agreement, that was ſolemnly made between God and Chriſt, touching the whole buſineſs of man's ſalvation or redemption. We may preſent it to our underſtanding in this form; God the Father ſaith to Chriſt the Mediatour, I look upon Adam and his poſterity, as a degenerate ſeed; a Generation of Vipers, of Apoſtates, and Back-ſliders, yea Traitors and Rebels, liable to all temporal, ſpiritual and eternal judgments; yet I cannot find in my heart to damn them all; Mine heart is turned within me, my repentings are kindled together, I Hoſ. …1. 9, 10.Hos 1:9Hos 1:10will not execute the fierceneſs of mine anger; for I am God, and not man: And therefore I have determined to ſhewRev. 7. 9, 10.Rev 7:9Rev 7:10 mercy upon many millions of them, and ſave them from wrath to come, and to bring them to glory; but this I muſt do with a ſalvo to my Law, Juſtice and Honour. If therefore, thou wilt undertake for them, and become aGal 3. 10, 13. Joh. 17. 2, 6, 11.Gal 3:10Gal 3:13John 17:2John 17:6John 17:11 curſe for their ſakes, and ſo make ſatisfaction to my juſtice for their ſins; I will give them unto thee, to take care of them, and to bring them up to my kingdom, for the manifeſtation of the glory of my Grace: Well, ſaith Chriſt, I am content, I will do all thou requireſt with all my heart, and ſo the agreement is made between thee and me; this may be gathered from the Scriptures in the margin.Pſal. 2 7, 8. 9. …ſal. 40. 6, 7, 8.Ps 2:7Ps 2:8Ps 2:9 Chriſt the ſon ſpeaks in both places: In the firſt he publiſheth the decree or ordinance of heaven, touching himſelf; and bringeth in the Father, enſtalling him into the Prieſthood, or office of Mediator; for ſo the Apoſtle p. 67applieth that Text, Heb. 5. 5. Thou art my ſon, &c. and alſo avoucheth this Covenant and agreement in the two main parts of it.

Firſt, The condition which he will have performed on 1Chriſt's part, as Mediator; or what Chriſt muſt do, asConſider Chriſt in the capacity of a Mediator, for ſo only he covenanted with the father, for the ſalvation of mankind. Mediator, He muſt ask of God; that is, not only verbally, by prayers and ſupplications, beg mercy, pardon, righteouſneſs and ſalvation for poor loſt ſinners; but alſo really by fulfilling the righteouſneſs of the Law, both in doing and ſuffering; and ſo by ſatisfaction and merit, purchaſing acceptation for them at his hands: The Father engaged ſo and ſo to Chriſt, and Chriſt reciprocally engaged ſo and ſo to the Father; (a conſiderable part of the terms and matter of which Covenant is ſet down, Iſa. 53. 10. When thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed, &c.) The Father Covenants to do thus and thus for fallen man; but firſt (in order thereunto) the Son muſt covenant to take man's nature, therein to ſatisfie offended juſtice, to repair and vindicate his father's honour, &c. Well, he ſubmits, aſſents to theſe demands, indents and covenants to make all good; and this was the ſubſtance of the Covenant of Redemption. But,

Secondly, Let us conſider the promiſe which the father engageth to perform on his part; the ſon muſt ask, and the father will give; He will give him the heathen for his Pſal. 2. 8.Ps 2:8inheritance, and the uttermoſt parts of the earth for his poſſeſſion. (An alluſion to great Princes, when they would ſhew great affection to their Favourites, they bid them ask what they will, as Ahaſuerus did, and as Herod did) thatEſ… 5. 3. Ma… 6. 23. Iſa. 49 6. M…t. 28. 18. …al. 2. 10, 11. Pſal. 40. 6. 7, 8.Isa 5:3Isa 49:6Ps 40:6Ps 40:7Ps 40:8 is, he ſhall both be the Lord's ſalvation to the ends of the earth, and have all power given him in heaven and earth; ſo that all knees ſhall bow to him, and every tongue ſhall confeſs him to be Lord. In the other Text before mentioned, Pſal. 40. Chriſt declares his compliance to the agreement, and his ſubſcribing the Covenant on his part, when he came into the world; as the Apoſtle explains it, Heb. 10. 5. &c. Mine ears (ſaith he) haſt thou digged or pierced: Lo, I come to do thy will; as if he had ſaid, oh father, thou p. 68doſt engage me to be thy ſervant in this great work of ſaving ſinners: Loe, I come to do the work, I here covenant and agree, to yield up my ſelf to thy diſpoſing, and to ſerve thee for ever; it ſeems to be an alluſion to the maſter's boring through the ſervants ear. Exod. 21. 6. Among the Jews only one ear was bored, but in this Pſal. 40. 6. Here are ears in the plural number, a token of that perfect and deſirable ſubjection, which Chriſt, as Mediator, was in to his father. But for a more clear, diſtinct and full opening of the Covenant of Redemption; or that bleſſed compact between God the father and Jeſus Chriſt, which is a matter of grand importance to all our ſouls; and conſidering that it is a point that I have never yet treated of in pulpit or preſs; I ſhall therefore, take the liberty at this time, to open my ſelf, as clearly and as fully as I can. And therefore thus,

If you ask me, what this Covenant of Redemption Qu. is?

I anſwer in the general, That a Covenant is a mutual Anſ. agreement between parties, upon articles or propoſitions on both ſides, ſo that each party is tied and bound to perform his own conditions. This deſcription holds the general nature of a Covenant, and is common to all Covenants, publick and private, divine or humane. But,

Secondly, and more particularly, I anſwer, The Covenant 2of Redemption is that federal tranſaction, or mutualThe Covenant of Redemption defined. ſtipulation that was betwixt God and Chriſt from everlaſting, for the accompliſhment of the work of our Redemption, by the mediation of Jeſus Chriſt, to the eternal honour, and unſpeakable praiſe of the glorious grace of God. Or if you pleaſe, take it in another form of words, thus,

It is a compact, bargain and agreement between God the father, and God the ſon, deſigned Mediator; concerning the converſion, ſanctification and ſalvation of the Elect, through the death, ſatisfaction and obedience of Jeſus Chriſt; which in due time, was to be given to the father. But for the making good the definition I have p. 69laid down, I muſt take lieve to tell you, That there are many choice Scriptures, which give clear intimation of ſuch a federal tranſaction between God the father and Jeſus Chriſt, in order to the recovery, and everlaſting happineſs and ſalvation of his Elect. I ſhall inſtance in the moſt conſiderable of them.

The firſt is this, Gen. 3. 15. And I will put enmity between The firſt Proof.thee and the woman, and between thy ſeed and her ſeed; it ſhall bruiſe thy head, and thou ſhalt bruiſe its heel. Here begins the book of the Lord's Wars, God's battels:The Scriptures are called the book of the Battels of the Lord. Numb. 21. ….Num 21 This is ſpoken of that holy enmity, that is between Chriſt and the Devil; and of Chriſt's deſtroying the Kingdom and power of Satan: For as much then, as the children are partakers of fleſh and blood, he alſo himſelf likewiſe, took part of the ſame; that through death, he might deſtroy him that had the power of death, that is, the devil. Heb. 2 14. God, by way of threatning, told Satan, that the ſeed of the deceived woman, ſhould overmatch him at laſt, and ſhould break in pieces his power and crafty plots; he gives Satan lieve to do his worſt, and proclaims an open and an utter enmity between Chriſt and him. From this Scripture, ſome conclude that Chriſt covenanted from Eternity; to take upon him the ſeed of the woman, and the ſinleſs infirmities of our true humane nature; and under thoſe infirmities, to enter the liſts with Satan, and to continue obedient, through all his afflictions, temptations and trials to the death, even to the death of the croſs. AndPhil. 2. 8, 9.Phil 2:8Phil 2:9 that God the father had covenanted with Chriſt, that in caſe Chriſt did continue obedient through all his ſufferings, temptations and trials, that then his obedience to the death ſhould be accounted as full ſatisfaction to divine juſtice, for all thoſe wrongs and injuries that were done to God, by the ſins of man; Chriſt muſt die, or elſe he could not have been the Mediator of the new Covenant through death, Heb. 9. 15, 16. But

The Second Sripture is that, Iſa: 42. 6. The Lord hath The ſecond Proo…called thee in righteouſneſs; and with hold thine hand, and will keep thee, and give thee for a Covenant of the people, f…r p. 70a light of the gentiles. Thus God ſpeaks of Chriſt. In this Chapter, we have a glorious Prophecy of Chriſt our Redeemer; here are four things proph…cied of him, 1. The Divine call, whereby he was appointed to the work of our Redemption; verſ. 1. Behold my ſervant whom I uphold, mine elect in whom my ſoul delighteth; I have put my ſpirit upon him, he ſhall bring forth judgment to the gentiles. Jeſus Chriſt would not, yea, he could not, he durſt not thruſt himſelf upon this great work, or engage in this great work, 'till he had a clear call from heaven. 2. Here you have the gracious carriage and deportment of Chriſt, in the work to which he was called; this is fully ſet down, verſ. 2, 3, 4. He ſhall not cry, nor lift up, nor cauſe his voice to be heard in the ſtreet. He ſhall come clothed with majeſty and glory, and yet full of meekneſs: A bruiſed reed ſhall he not break, and the ſmoaking flax ſhall he not quench; he ſhall bring forth judgement unto truth. In the words there is a Meioſis, he will not break, that is, he will bind up the bruiſed reed, he will comfort the bruiſed reed, he will ſtrengthen the bruiſed reed: Chriſt will acknowledg and encourage the leaſt degrees of grace, he will turn a ſpark of grace into a flame, a drop into a ſea, &c. He ſhall not fail, nor be diſcouraged. Theſe words ſhew his Kingly courage and magnanimity. Though he ſhould meet with oppoſition from all hands, yet nothing ſhould daunt him, nothing ſhould diſmay him, no afflictions, no temptations, no ſufferings ſhould in the leaſt abate his courage and valour. 3. The Divine Aſſiſtance, he ſhould have from him that called him: This is ſet down in two expreſſions, verſ. 6. I will hold thy hand, I will keep thee. Divine Aſſiſtance doth uſually concur with a divine call; when God ſets his ſervants on work, he uſes to defend and uphold them in the work. 4. The work it ſelf, to which Chriſt was called: This is expreſſed under divers phraſes, verſ. 6, 7. To be a light to the gentiles, to open the blind eys, to bring out the priſoners from the priſon, and to be a covenant to the people. In theſe laſt words, you have two things obſerv…able: The firſt is one p. 71ſpecial part of Chriſt's office; He was given for a covenant. 2. The perſons, in reference to whom this office was deſigned: A Covenant of the people. One end, why God the father gave Chriſt out of his boſom was, that he might be a Covenant to his people: Chriſt is given for a Covenant, both to the believing Jews and Gentiles. As he is the glory of the people of Iſrael, ſo he is a light to lighten the Gentiles. In this Scripture laſt cited, you have the father's deſignation and ſealing of Chriſt, to the Mediatorial imployment; promiſing him much upon his undertaking it, and his acceptation of this office, and voluntaryHeb. 5. 4, 5. …. 40. 7, 8. Joh. 10. 17, 18.Heb 5:4Heb 5:5Heb 5:40Heb 5:7Heb 5:8John 10:17John 10:18 ſubmiſſion to the will of the father in it; Loe, I come to do thy will. And theſe together amount to the making up of a Covenant between God the father, and his ſon, for what more can be neceſſary to the making up of a Covenant, than is here expreſſed▪ But,The Third proof. This Prophe…y is applied to Chriſt, …. 2. 2…. A…. 13. 47. Gal. 3. 16. Heb. 3 4 5. And many of the Jews do conſeſ… that this pla… i… to be un…erſtood of Chriſt only. …. 1. …1, 22. …. 2. 10, 11. Heb. 1. ….Gal 3:16Heb 3:4Heb 1

The third Scripture is that, Iſa. 49. 1. Liſten, Oh Iſles, unto me, and hearken ye people from far; the Lord God hath called me from the womb, from the bowels of my mother hath he made mention of my name. Theſe words are ſpoken in the perſon of Chriſt, he tells us how he is called by his father, to be a Mediator and Saviour of his people. Jeſus Chriſt would not take one ſtep in the work of our Redemption, till he was called and commiſſionated by his father to that work. God the father, who from Eternity, had fore-aſſigned Chriſt to this office of a Mediator, a Redeemer; did both while he was in the womb, and as ſoon as he was come out of it, manifeſt and make known this his purpoſe concerning Chriſt, both to men and Angels. Chriſt did not thruſt himſelf, he did not intrude himſelf at random, into the office of a Redeemer. No man takes Heb. 5. 4, 5.Heb 5:4Heb 5:5this honour to himſelf, but he that is called of God, as was Aaron. So Chriſt took not upon himſelf the office of a Mediator, a Saviour, but upon a call and a commiſſion from God: The ſumm is, that Chriſt took up the office of a R…deemer… by the ordinance of his father, that he might fulfil the work of our Redemption, unto which he was deſtmated; verſ. 2. And he made my mouth like a ſharp p. 72ſword, in the ſhadow of his hand hath he hid me; and made me a poliſhed ſhaft, in his quiver hath he hid me. Chriſt having avouched his fathers calling of him to the work of man's Redemption, he gives you a relation in this verſe, of God's fitting and furniſhing of him with abilities ſufficient for ſo important a work; together with his ſuſtaining and ſupporting of him, in the performance of the ſame. Here are two ſimilitudes or compariſons: 1. That of a ſharp ſword: That of a bright and ſharp arrow; toSee Eph. 6. 17. Heb. 4. 12. Rev. 1. 16. cap 6. 2.Eph 6:17Heb 4:12Rev 1:16 ſhew the efficacy of Chriſt's Doctrine. The word of Chriſt is a ſword of great power and efficacy, for the ſubduing of the ſouls of men to the obedience of it, and for the cutting off of whomſoever, or whatſoever ſhall oppoſe or withſtand it: Chriſt was not ſent of the father, to conquer by force of arms, as earthly Princes do; but he conquers all ſorts of ſinners, even the proudeſt andA…. 2. 37, 41. Act. 4. 1, 2, 3, 4. Act, 16. 29,—35. 2 Cor. 10. 4, 6.Acts 4:1Acts 4:2Acts 4:3Acts 4:42 Cor 10:42 Cor 10:6 ſtouteſt of them, by the ſword of the ſpirit, which is the word of God; (as you may ſee by comparing the Scriptures in the margin together,) Having ſpoken of the efficacy of Chriſt's Doctrine, he tells us that he will takeJoh. 7. 30, 44. Luk. 22. 53. …. 27. 62, to 6…. and cap. 27. 2,—6. A…t. 2 23, 24. or as ſome render the words, thou art my ſervant to Iſrael, or for Iſrael; that is, for Iſrael's good, for my peoples behoof. Few (ſaith Saſb…nt) to this day doe conſider Chriſt's labour in preaching, prayer faſting and ſuffering a cruel death for us: for if they did, they would he more affected with love towards him that loved them ſo dearly. Iſa. 6. 13. cap. 8 18, &c.John 7:30John 7:44Luke 22:53Luke 22:27Luke 22:62Isa 6:13 care of the ſecurity of his perſon; In the ſhadow of his hand hath he hid me, and in his quiver hath he hid me. God the father undertakes to protect the Lord Jeſus Chriſt, againſt all ſorts of adverſaries, that ſhould band themſelves againſt him; and to maintain his doctrine againſt all enemies, that ſhould conſpire to ſuppreſs it. God ſo protected his dear ſon, againſt all the might and malice of his moſt capital enemies; that they neither could lay hold on him, or do ought, before the time by God fore-deſigned, was come: Chriſt was ſheltered under the wing of God's protection, till that voluntarily he went to his paſſion; neither could they keep him under, when that time was once over, though they endeavoured with all their might to do it. Now, in the the third verſe, God the father tells Jeſus Chriſt, what a glorious reward he ſhould have for undertaking the great work of Redemption: And ſaid unto me, thou art my ſervant, O Iſrael, in whom I will be glorified, God having called Chriſt, ſet him apart, ſanctified p. 73him, and ſent him into the world, for the execution of the office of a Redeemer: He doth, in this third verſe, encourage him to ſet upon it, and to go on chearfully, reſolutely and conſtantly in it, with aſſurance of good and comfortable ſucceſs; notwithſtanding all the plots; deſigns and oppoſitions, that Satan and his Imps might make againſt him; verſ. 4. Then I ſaid, I have laboured in vain, I have ſpent my ſtrength for nought, and in vain; yet ſurely my judgment is with the Lord, and my works with my God. In theſe words, Jeſus Chriſt complains to his father of the incredulity, wickedneſs and obſtinate Rebellion of the greateſt part of the Jews, againſt that bleſſed word which he had clearly and faithfully made known to them: When Chriſt looked upon the paucity and ſmall number of thoſe that his Miniſtry had any ſaving and powerful work upon, he pours out his complaints before the father; not that Chriſt's pains in his miniſtry among the Jews, were wholly in vain, either in regard of God that ſent him, or in regard of the perſons, unto whom he was ſent; as if not any at all were converted: Oh no! for ſome were called, converted and ſanctified, as you may ſee by the Scriptures in the margin: Or in regard of himſelf, as if any loſs or prejudice ſhould thereby redound unto him: Oh no! but in regard of the ſmall, the ſlender effect, that his great labours had hitherto found; yet ſurely my judgment is with the Lord. Chriſt, for the better ſupport and re-encouraging of himſelf, to perſiſt in his employment, oppoſeth unto the want of the chiefly deſired ſucceſs of his labours with men, the gracious acceptance of them with God. It is as if Chriſt had ſaid, although my labour hath not produced ſuch fruits and effects as I indeed deſired, yet I do comfort and bear up my heart with this, that my heavenly father knows, that in the office and place wherein he hath ſet me, I have faithfully done all that could be done for the ſalvation of poor ſinners ſouls, and for the ſecuring of them from wrath to come: And my work (or reward) with my God, that is, the reward of my work, or my wages for my work, which God will render p. 74unto me, not according to the iſſue or ſucceſs of my labours, but according to my pains therein taken, and the faithful diſcharge of my office and duty therein: What ſaith Chriſt, though the Jews believe not, repent not, return not to the moſt high, yet my labour is not loſt; for my God will really, he will ſignally reward me: Upon this, God the father comes off more freely and roundly, and opens his heart more abundantly to Jeſus Chriſt, and tells him in the fifth and ſixth verſes following, that he will give him full, compleat and honourable ſatisfaction, for all his pains and labours in preaching, in doing, in ſuffering, and dying, that he might bring many ſons to glory, verſ. 5. And now, ſaith the Lord, that formed me from the womb, to be his ſervant, to bring Jacob again to him: though Iſrael is not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength. In this verſe, you have a farther encouragement to our Lord Jeſus Chriſt; God the father engaging himſelf, not only to ſupport him and protect him in the work of his Miniſtry, but of making him glorious in it, and by it alſo; and that though his work ſhould not prove ſo ſucceſsful among his own people as he deſired, yet his Miniſtry ſhould become very glorious and efficacious upon the Gentiles far and near, throughout the whole world. Jeſus Chriſt is very confident of his being high in the eſteem of his father, for the faithful diſcharge of his duty: And that, notwithſtanding all the hard meaſure that he met with from the body of the Jews, that yet his father wouldJoh. 5. 20, 23. cap. 10. 15, 17. Joh. 17. 1, 5. Thil. 2. 9.John 5:20John 5:23John 17:1John 17:5 crown him with honour and glory; and that he would enable him to go through the work that is incumbent upon him, and that he would protect him and defend him in his work, againſt all might and malice, all power and policy, that ſhould make head againſt him; verſ. 6. And he ſaid, it is a light thing, that thou ſhouldeſt be my ſervant, to raiſe up the tribes of Jacob, and to reſtore the preſerved of Iſrael: I will alſo give thee, for a light to the Gentiles, that thou mayeſt be my ſalvation to the ends of the earth. Thus you ſee, that God the father ſtill goes on to p. 75ſhew, that the labours of Chriſt ſhould be very glorious, not only in the eyes of God, but in the eyes of all the world: Yow know, elſewhere Chriſt is called the way,Jo…. 14. 6. the truth, and the life; and here he is called the light and ſalvation of the Gentiles. God the father, ſpeaking to Jeſus Chriſt, tells him, that it was but a ſmall matter, a mean thing (Heb. it is too light) for him to have ſuch happy and ample ſucceſs, as to reduce and win the Jews in compariſon of that further work that he intended to effect by him, even the ſalvation of the Gentiles, unto the ends of earth. God the father ſeems to ſay thus to Jeſus Chriſt, the dignity and worthineſs of thy perſon, thou being the eternal, and only ſon of God; as alſo the high office, whereunto I have called thee, requireth more excellent things, than that thou ſhouldeſt only raiſe up and reſtore the people of Iſrael to their right: I have alſo appointed and ordained thee for a Saviour to the Gentiles, even to the ends of the earth; therefore, though the greateſt par… …mong the Jews will not receive thee, nor ſubmit unto thee; yet the Gentiles, they ſhall own thee and honour thee, they ſhall embrace thee, and give themſelves up unto thee. I ſhall be briefer in the remaining proofs: And therefore,

The Fourth Scripture is that, Iſa. 52. 13, 14. Behold, The fourth proof The Chaldee Paraphraſt, & ſome Jewiſh Doctors expound this place of the Meſſias. Iſa. 42. 1. cap 53. 11, &c.Isa 42:1my ſervant ſhall deal prudently. he ſhall be exalted and extolled, and be very high. The three laſt verſes of this chapter, with the next chapter, do joyntly make up an entire Prophecy, concerning Chriſt, his perſon, parentage, condition, manner of life, ſufferings, humiliation, exaltation, &c. with the noble benefits that redound to us, and the great honour that redounds to himſelf. In theſe two verſes you have, 1. The two parties contracting, viz. God▪ the father, and Jeſus Chriſt; Behold my ſervant, ſaith God the father; this title is ſeveral times given by the father, to Jeſus Chriſt, becauſe he did the father great ſervice in the work of man's Redemption, freeing fallen man from the thraldom of ſin and Satan. 2. Both parties are very ſure and confident of the event p. 76of the paction, and of the accompliſhment of the whole work of Redemption; Behold, my ſervant ſhall deal prudently, he ſhall be exalted and extolled, and be very high. Here are divers terms heaped up, to expreſs in part, the tranſcendent and unexpreſſible advancement of Jeſus Chriſt; when men are raiſed from a mean and low eſtate, to ſome honourable condition; when men are furniſhed with ſuch parts and endowments of prudence, wiſdom and underſtanding, as makes them admirable in the eyes of others; and when they are enabled to do and ſuffer great things; whereby they become famous and renowned far and near, then we ſay they are highly exalted: Now in all the ſereſpects, our Lord Jeſus Chriſt was moſt eminently exalted above all creatures in heaven and earth, as is moſt evident throughout the Scriptures. Thirdly, He tells you of the price, which Jeſus Chriſt ſhould pay for the Redemption of his people, agreed upon by paction, viz. the humbling of himſelf to the death of the Croſs, as you may ſee in verſ. 14. As many were aſtonied at thee, his viſa… was ſo marred, more than any mans; and his form more than the ſons of men. This is the ſpeech of the father, to Jeſus Chriſt; his viſage was ſo marred, that the Jews were aſhamed to own him for their King, and Meſſiah. The aſtoniſhment here ſpoken of, is ſuch an aſtoniſhment, as ariſeth from the contemplation of ſome ſtrange, uncouth and ruful ſpectacle of deſolation, deformity and miſery: And no wonder if many were aſtoniſhed at the ſight of our Saviour's condition, in regard of thoſe baſe, diſgraceful and deſpightful uſages, that were offered and done to him, in the time of his humiliation here on earth; when his own followers were ſo amazed at the relation of them,Mar. 10. 32, 33, 34Mark 10:32Mark 10:33Mark 10:34 when they were foretold of them. Oh ſirs! the words laſt cited, are not ſo to be underſtood, as if our bleſſed Saviour had, in regard of his bodily perſon or preſence, been ſome ſtrange, deformed or miſhapen creature; butIſa. 51. 3.Isa 51:3 in regard of his outward eſtate, coming of mean and obſcure parents, living in a low deſpicable condition, expoſed to ſcorn and contempt, and to much affliction, p. 77through the whole courſe of his life; and more eſpecially yet, in regard of what he was alſo in his perſonal appearance, through the baſe and ſcornful uſages, that he ſuſtained at the hands of his malicious and miſchievous adverſaries, when they had gotten him into their power; beſides his watchings, draggings to and fro, from place to place, buffettings, ſcourgings, carrying his croſs, and other baſe uſages, could not, but much alter the ſtate of his body, and impair, yea deface all the ſightlineſs of it: And yet all this he ſuffered to make good the compact and agreement, that he had made with his father, about the Redemption of his Elect. But,

The fifth Scripture is that 53. of Iſaiah. This Scripture,The fifth proof. among many others, gives us very clear intimations of a Federal tranſaction between God the father, and Jeſus Chriſt, in order to the recovery, and everlaſting happineſs of poor ſinners. The glorious Goſpel ſeems to be epitomiſed in this chapter; the ſubject matter of it, is the grievous ſufferings, and dolorous death of Chriſt, and the happy and glorious iſſue thereof: Of all the Prophets, this Prophet Iſaiah was the moſt Evangelical Prophet, andHierom calls him Iſaiah the Evangeliſt. of all the Prophecies of this Prophet, that which you have in this chapter, is the moſt Evangelical Prophecy. In this chapter, you have a moſt plain, lively and full deſcription,In this chapter you have the compact and agreement between God the father and Jeſus Chriſt, plainly aſſerted and proved. and repreſentation of the humiliation, death and paſſion of Jeſus Chriſt; which indeed is ſo exact, and ſo conſonant to what hath fallen our ſince, that Iſaiah ſeems here, rather to pen an hiſtory than a Prophecy: The matter contained in this chapter, is ſo convictive, from that clear light that goes along with it … that ſeveral of the Jews, in reading of this chapter, have been converted, as not being able to ſtand any longer out, againſt the ſhining light and evidence of it: Out of this chapter, which is more worth, than all the Gold of Ophir, yea, than ten thouſand worlds, Obſerve with me theſe eight things.

Firſt, Obſerve that God and Chriſt are ſweetly agreed, 1and infinitely pleaſed, in the converſion of the Elect, p. 78verſ. 10. He ſhall ſee his ſeed, that is, he ſhall ſee them called, converted, changed and ſanctified; he ſhall ſee his ſeed, that is, an innumerable company ſhall be converted to him by his word and ſpirit, in all countreysPſal. 110. 3. 1 Pet. 1. 23.Ps 110:31 Pet 1:23 and nations, through the mighty workings of the ſpirit, and the incorruptible ſeed of the word; infinite numbers of poor ſouls ſhould be brought in to Jeſus Chriſt; whichRev. 7. 9. Heb. 2. 10, 13.Rev 7:9Heb 2:10Heb 2:13 he ſhould ſee to his full content and infinite ſatisfaction: He ſhall ſee his ſeed, that is, he ſhall ſee them encreaſe and multiply, he ſhall ſee believers brought in to him, from all corners and quarters; and he ſhall ſee them greatly encreaſe and grow, by the preaching of the everlaſting Goſpel, eſpecially after his aſcention into heaven, and a more glorious pouring forth of the Holy Ghoſt upon his Apoſtles and others, Act. 2. 37, 41. Act. 4. 1, 2, 3, 4. Act. 8. No accountants on earth, can count or reckon up Chriſt's ſpiritual ſeed and iſſue. But,