The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 5 · Section 10

The Bowels of Tender Mercy Sealed in the Everlasting Covenant · Religious treatise · Part 1 · Chapter 5 · Section 10

p. 166SECT. X.

10. A Tenth property of this Covenant is this, It is the beſt Covenant: Better 10. It is the beſt Covenant.than any other Covenant, Heb. 7. 22. Jeſus was made a ſurety of a better Covenant. 8. 6. He is the Mediatour of a better Covenant which was establiſhed upon better promiſes. There is (you know) the firſt Covenant (the Covenant of Works) and there is the ſecond Covenant (the Covenant of Grace) which is divided into the Old Covenant, and into the New Covenant: Now here I ſhall briefly open two things unto you.

1. That the Covenant of grace which is the ſecond Covenant, is a better Covenant than the Covenant of Workes which was the firſt Covenant.

2. That the New Covenant (under which we live) is a better Covenant then the Old Covenant under which the Fathers did live.

1. The Covenant of grace is a better Covenant then the Covenant of Works: This will appear if you do conſider ten particulars.The Covenant of grace is a bet…er Covenant then that of works. It hath a better foundation.

1. The Covenant of Grace hath a better foundation than the Covenant of Works: The foundation of the Covenant of works was that power of will and righteouſneſs wherewith Adam was created: he ſtood upon his own bottom, and was left unto his own ſufficiency, like the Prodigal child, Luke 15. he had all his goods in his own hand. But the foundation of the Covenant of Grace is Jeſus Chriſt: he is the ſure foundation-ſtone laid in this building, Iſa. 28. 16. and our ſalvation is laid upon one that is might, upon one who is able to keep, and to ſave to the utmoſt: Not our ſtrength, but Chriſts ſtrength; not our undertaking, but Chriſts undertaking; not our will, but Chriſts Mediatorſhip and Suretyſhip is the foundation of the Covenant of grace.

2. The Covenant of grace hath better terms; All the Articles of it are promiſes: nothing is there required of us, which is not promiſed unto us by God: yea that It hath better terms.which was required in the firſt Covenant as a condition, is in this Covenant turned into a promiſe, viz. Obedience to Gods Commandements, Heb. 8. 10. I will put my Law into their minds, and write them in their hearts, And I will be to them a God, and they ſhall be to me a people: And that which is required in this Covenant as a condition, it is likewiſe promiſed, Joh. 6. 45. They ſhall be all taught of God; every man therefore that hath heard, and hath learned of the Father, cometh unto me.

3. The Covenant of Grace hath better admiſſions (I ſpeak in reſpect of us) thn It hath better admiſſions.the Covenant of Works. The Covenant of works would not admit any perſon unleſſe he were righteous and inherently righteous, and perfectly righeous: (The Covenant of works was never made with the ſinner, but with the righteous) it condemns and caſts out the ſinner, but never doth accept of him or let him in. But the Covenant of grace doth admit ſinners: if any ſinner be rightly ſenſible of his ſins, and of h…s wants, and imperfections, God calls out unto him, Hearken It hath more favourable proceedings with the parties brought into Covenantunto me and your ſouls ſhall live: And he that hath no mony, come buy and eat, Iſa. 55. 1, 3.

4. The Covenant of grace hath more favourable proceedings with the parties p. 167brought into Covenant, than the Covenant of Works: The Covenant of work is very ſharp and quick, the leaſt tranſgreſſion (therein) doth undo the party (whether of Omiſſion or of Commiſſion) Curſed is every one that doth not continue in every thing that is written in the law to do it, Gal. 3. 10. That one ſin of the Angels hath undone them for ever. That one ſin of Adam brought him under the ſentence of death.

The Covenant of Works had no mercy to ſhew, it proceeded only in a way of juſtice. But the Covenant of grace is not ſo ſtrict and quick: it is a very favourable Covenant: I will be merciful to their unrighteouſneſs, ſaith God, Heb. 8. 12. And if any man ſin; we have …n Advocate with the Father, even Jeſus Christ the Righteous, and he is the propitiation for our ſins, 1 Joh. 2. 1, 2. If my people which are called by my Name, ſhall humble themſelves, and pray, and ſeek my face, and turn from their wicked wayes, Then I will hear from heaven and forgive their ſin, 2 Chron. 7. 14.

5. The Covenant of grace hath better promiſes; the Covenant of works (ſo far as yet I do underſtand it) had but one grand promiſe annexed unto it, and that It hath the better promiſes.promiſe alſo was but conditional, viz. A promiſe of life upon the condition of fixed Obedience: life ſhould be continued as long as obedience was continued. (Do this and live) But the Covenant of grace contains better promiſes, and more promiſes; it doth contain a promiſe of life upon better conditions than that of working: Life is promiſed upon believing (Believe and thou ſhalt be ſaved) and beſides that, it contains promiſes of all the things that ſhall bring us unto that life; promiſes of holineſſe, promiſes of ſtrength, promiſes of perſeverance in grace: And promiſes againſt all the things which might break us off from the Covenant, and from the fruition of promiſed life and ſalvation.

6. The Covenant of grace is more indulgent than the Covenant of works: Thoſe ſervices which will not be accepted in a Covenant of works, will yet It is more indulgent.be accepted in a Covenant of Grace: The Covenant of works doth ſo inſiſt upon works, that the leaſt mixture of diminution, or imperfection, renders the work uncapable and diſtaſtful: the work muſt be in every regard perfect, for matter, and manner, and meaſure, or elſe (as to that Covenant) it was faulty, and rejected. But this is not in the Covenant of Grace: weakneſſe in working, and imperfection of ſervice ſhall not be rejected. The day of ſmall things is not deſpiſed: The bruiſed Reed ſhall not be broken, The ſmoaking flax ſhall not be quenched: I will ſpare them as a man ſpareth his own ſon that ſerveth him, ſaith God in Mal. 3. 17. If there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. Ʋnto this man will I look, even to him that is poor, and of a contrite ſpirit, and trembleth at my word. I have ſeen thy tears, ſaid God of Hezekiah, Iſa. 38. 5. Lord, all my deſire is before thee, and my groaning is not hid from thee, Pſal. 38. 9.

7. The Covenant of grace affords better pleas than the Covenant of works. If a perſon offend againſt the Covenant of works, his mouth is ſtopt, and he can It affords better pleas.plead nothing on his own behalf, nothing at all to ſtay the hand of juſtice againſt him.

But if one ſins againſt the Covenant of Grace, he hath yet ſomething to plead for himſelf, why God ſhould not reject and deſtroy him: There are four things which he can plead.

One is his Relation, yet thou art our Father, and we are thy people.

A ſecond is, the merciful nature of God, ready to ſhew mercy, and to multiply pardon.

A third is, the death of Chriſt, he ſhed his blood to make our peace, and to ſlay all enmity.

A fourth is, the very Covenant it ſelf, wherein God hath promiſed that he will p. 168not caſt away, and that he will heale and forgive the back-ſlidings of his people, and though he will chaſtiſe them, yet he will not forſake them.

8. The Covenant of grace gives a better eſtate then the Covenant of works: It gives a better eſtate.we have a better eſtate by this, then we had, or could have by that.

'Tis true, That Adam in innocency enjoyed a larger meaſure of knowledge, and righteouſneſs, and had alſo free communion with God, without fear, and had dominion over the creatures. But yet he had not knowledge of God in Chriſt: nor any communion with God through Chriſt, nor had he any manifeſtations of the glories of the Goſpel by the Spirit of Chriſt; and beſides all this, whatſoever enjoyments Adam had which might make up a happy eſtate unto him, yet all that enjoyment was mutable and contingent: But now in and by the Covenant of Grace, our enjoyments are higher, and they are alſo ſurer.

1. They are higher, for now we enjoy God, not only as a Creator, but as a Father: Our enjoyments are higher.we enjoy him a merciful, and gracious, and abundant in goodneſſe and truth: and we enjoy Jeſus Chriſt in a way of union with his perſon (being bone of his bone, and fleſh of his fleſh, as the Apoſtle ſpeaks, Epheſ. 5. 30.) and in a way of communion in his death, and life, and victories, and purchaſes: and we enjoy the very Spirit of Chriſt, as to all his graces, and comforts, and aſſurances.

2. They are ſurer; he enjoyed God, ſo as yet he loſt his God: he enjoyed righteouſneſs, Surer.ſo as yet he loſt his righteouſneſs; and dominion, ſo as he loſt that dominion; and had it not been for Chriſt (who was immediately promiſed after the fall) he had never found his God again, nor a righteouſneſſe again, nor any right of dominion again: but in the Covenant of grace all is ſure, and ſtable, and permanent: God is our God for ever, and we continue his people for ever: Chriſt is our Head, and we are his Members for ever: we enjoy the Spirit, and he abides in us for ever. The Covenant of grace is a better Covenant then that of works, It is better in the way and cauſe of Remuneration.as to the way and cauſe of Remuneration.

In a Covenant of works you muſt earn your wages before you muſt be paid your wages: your own doing is the price of your receiving, and your reward is as your work is; nothing is there expected as a bounty, and gift, but all runs there as debt and wages: Adam could never pray under this Covenant, Lord receive me graciouſly, do me good freely for thy mercies ſake: But it is not thus in the Covenant of grace, where he that deſerves nothing, may yet receive all: and the unworthy ſinner doth yet attain to the moſt excellent mercies (upon the ſole account of the riches of Gods grace in Chriſt) In the Covenant of grace God doth not reward us according to our ill deeds, nor doth he reward us for our good deeds. But he freely pardons the ill works of his people, and doth them all good, not for their goodneſs, but for his own goodneſſe-ſake.

In the Covenant of works you come to God, ſaying, Lord! This I have done, therefore bleſſe me:

In the Covenant of grace, you come to God, ſaying, Lord! This I need, and this thou haſt promiſed, O give it me, not for my ſake, but for thy truths ſake, and for thy Chriſts ſake: freely love me, freely accept of me, freely own, and bleſs me; I can ſhew no deſerts of mine, but I can ſhew unto thee thine own promiſes: I can find enough in my ſelf why thou ſhouldeſt abhor and curſe me, and yet I finde enough in thy ſelf and Covenant why thou mayeſt embrace and help me.

10. The Covenant of grace is a better Covenant than that of works in reſpect of a double efficacy. 1. Of helping recovery. 2. Of ſaving vertue.It is better in reſpect of a double efficacy. Of helping recovery.

1. The Covenant of works never did afford help to recover any one ſinner: As that Commander ſpake of the Watchman whom he found aſleep (and therefore ran p. 169him through with his ſword) I found him dead and left him dead: That we may ſay of the Covenant of works, It findes us dead in ſins and in treſpaſſes, and it leaves us dead in our ſins and treſpaſſes: there is no balm for our wounds in that Covenant: But the Covenant of Grace, this doth help and reſtore ſinners; it is the miniſtry of Life and Grace, and Peace: But God (ſaith the Apoſtle in Epheſ. 2. 4, 5.) who is rich in mercy, for his great love wherewith he loved us, even when we were dead in ſins, hath quickned us together with Chriſt: And 1 Cor. 6. 11. Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are justified in the Name of the Lord Jeſus, and by the Spirit of our God. And Rom. 5. 8. God commendeth his love towards us, in that whiles we were yet ſinners, Chriſt died for us. verſe 9. Much more then being now juſtified by his blood, we ſhall be ſaved from wrath through him.

2. The Covenant of works did never ſave any righteous perſon. What ſaving Of ſaving vertue.power might be found from it upon a ſuppoſition of Adams ſtanding, I diſpute not; but this I ſay, There never was any one perſon ſaved actually by the Covenant of works: But yet the Covenant of Grace doth ſave all Believers. Jeſus Chriſt came into the world to ſave ſinners, 1 Tim. 1. 15. Whoſoever believeth in him, ſhall not periſh but have everlaſting life, Joh. 3. 15. We believe that through the grace of the Lord Jeſus Chriſt we ſhall be ſaved even as they. Epheſ. 2. 8. By grace ye are ſaved through faith. 1 Pet. 1. 9. Receiving the end of your faith, even the ſalvation of your ſoules. Thus you ſee that the Covenant of grace is the beſt Covenant, in compariſon of the Covenant of works.

Uſe 1 Is the Covenant of Grace the beſt Covenant? The beſt Covenant that ever God made with man, and for man? How great then is their ſin who refuſe this Covenant, Then how g…eat is their ſin who refuſe this Covenant!and to come into this Covenant? The greater that any mercy is, our ſin is therefore the greater to refuſe that mercy. O beloved! whence is it that many of your hearts are ſtill hardned? whence is it that you love darkneſs rather then light? why do you not hearken to this Covenant? whence is it that for lying vanities, you forſake your own mercies!

1. Are you not ſinners?

2. Do not ſinners need mercy?

3. Can mercy be found anywhere but in this Covenant of mercy? or peace anywhere, but in the Covenant of peace? or life anywhere but in the Covenant of life?

4. And doth not this Covenant hold out mercy unto you? yea the beſt mercy! and upon the beſt terms! The other Covenant affords you no mercy, it eaſts you off, it condemns you to death and wrath. And this Covenant yet offers you mercy, and life, and ſalvation; and no Covenant but this doth ſo. What, and yet to refuſe to come into it? ſurely either you know not that you are ſinners, and what will befall you for your ſins, or elſe you are deſperately wicked to ſlight and refuſe the mercy and grace of God in this Covenant. Ezek. 24. 13. Becauſe I would have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to reſt upon thee. So may the Lord ſay unto ſome of us, Becauſe I would have ſhewed you mercy, but you would not accept of mercy, therefore you ſhall never have mercy. And becauſe I would have taken you into Covenant, and you would not come into my Covenant of grace, and life, and peace, I will never be a merciful God to you, nor a gracious God to you: but you ſhall dye in your ſins and periſh for ever, Heb. 2. 3. Ʋſe 2 How ſhall we eſcape, if we neglect ſo great ſalvation? (Heb. 12. 25. See that ye refuſe not him that ſpeaketh; for if they eſcaped not who refuſed him that ſpake on earth; Then how injurious are many broken-hearted ſinners to God and themſelves!much more ſhall not we eſcape, if we turn away from him that ſpeaketh from heaven.)

Is the Covenant of Grace the beſt Covenant? (better then any other Covenant which God made with man?) Then how injurious are many broken-hearted p. 170ſinners, both unto themſelves and unto God! who lay the Covenant of grace ſo low, and impoſe ſuch opinions upon it, as if there were no difference twixt a Covenant of grace and a Covenant of works. Surely it is either temptation which lies upon them, or ignorance, or unbelief, that they thus ſtand off, and fear, and diſpute, and except, and queſtion, and many times conclude againſt all encouragements to be taken into this Covenant, and there to finde mercy, and reſt for their ſoules: truely they do many times turn the Covenant of Grace into a very Covenant of Works.

O but there is no mercy to be had!

O but not for ſuch great ſins!

O but for me! O but I can deſerve nothing! and bring nothing! O but the ſentence is paſt againſt me! O but I have nothing to make my peace! And thus they make the Covenant of Grace, a very Covenant of Works; no better then ſo; a Covenant without mercy, without grace, without a Mediatour, without a tender compaſſionate God and Father; no City of refuge at all, nor help to the poor ſinner at all: And when they are convinced of mercy in it, and poſſible reception into it, yet they think that God will not come off to this but upon very hard and difficult terms, uſually annexing the Legal condition to the promiſes of the Covenant of Grace.

Why ſirs! what do you mean thus to wrong God, and his Covenant, and your diſtreſſed ſouls?

Either there is a Covenant of Grace, or there is not; either that Covenant of Grace is a better Covenant than the Covenant of works, or it is not. If it be a better Covenant, then the fallen and undone ſinner may finde relief there, and help there, which he could not finde in the Covenant of Works; for if the ſinner can be no more relieved by this than by that Covenant; it is then no better Covenant. And now ſee what a ſlurre you caſt upon the wiſdome of God, and upon the goodneſs of God, and upon Jeſus Chriſt, and upon all the promiſes of God: O diſtreſſed ſinner! If the merciful God, if the gracious God, if the giving God, if the forgiving God, if the freely loving God; if the Lord Jeſus as Mediatour and Surety, if all the promiſes of God in Chriſt, if all the offers of grace, if all the calls of the Goſpel may ſuffice to convince thee that this Covenant is the beſt Covenant that ever was or can be made for ſinners, with all ſuitableneſs and tenderneſs to the ſinners condition: Then diſpute no more, but pray for faith to give God the glory of his exceeding grace in this Covenant, &c.

Uſe. 3 Is the Covenant of Grace the beſt Covenant? What a comfort is this to all believers who are effectually brought into this Covenant? Is it no comfort to be Comfort to all Believers.brought into ſuch a good eſtate as better cannot be found or enjoyed? If the Covenant of Grace be the beſt Covenant (better then any other Covenant) Then all in that Covenant, are in the beſt condition of all other men. It was a ſpecial kindneſs in Joſeph to give his Father and his Brethren a p…ſſeſſion in the land of Rameſis: what kindneſs then is that in God to make you to be his people, and to become your God, and to ſettle ſuch a portion, ſuch a poſſeſſion upon your ſoules, as in heaven and earth a better Covenant cannot be! how ſhould you hearts rejoyce, and bleſſe God for the Covenant of Grace, and for bringing of you into that Covenant of grace? where

A Redeemer is only to be found, and you have an intereſt in that Redeemer; A reconciled God is only to be found, and you have a propriety in that reconciled God; pardoning mercy is only to be found, and you have your ſhares in that pardoning mercy; Renewing grace is only to be found, and you have your portion in that renewing grace! Salvation is only to be found, and you have your poſſeſſion of that ſalvation.

Others perhaps cry out, O that we might have mercy, and O that we might have Chriſt! and O that God would be pacified towards us, and reconciled to us, and p. 171O that our ſins might be forgiven, and our ſoules accepted into life! why you have all this, and more than this! Have you not cauſe to rejoyce who are brought into ſuch a Covenant where you have a propriety in God, and Chriſt, and the Spirit, and mercy, and grace, and glory? yea into ſuch a Covenant where you may finde relief and ſupport for every want, and againſt every fear, and againſt every ſin, and againſt every temptation? where all the ſorts of mercies, and helps and comforts are yours? Yea unto ſuch a Covenant where there is not only mercy, but fulneſſe; and not only fulneſs; but freeneſſe, and with all theſe a certainty and unchangeableneſſe? Here is as much mercy, and goodneſſe, and happineſſe as you need, and you ſhall ſurely have it, and it ſhall continue unto you for ever. Adam and God parted; but you and your God ſhall never part; you and Chriſt ſhall never part; you and mercy, and grace, and ſalvation ſhall never part.

2. The ſecond thing which I would ſhew unto you about the compariſon of the This Covenant is a better Covenant than that old Covenant under which the Fathers lived.Covenant is this, That the new Covenant of grace under which we do live, is a better Covenant then that old Covenant of grace under which the Fathers lived, and the people of God of old time.

For the managing of this mighty and intricate Point, I ſhall deliver unto you three particulars.

1. That none of the people of God in any age of the world (ſince the fall of Adam) had a Covenant of works given unto them by God (for life) but the Covenant which God made with them (for life) was a Covenant of Grace.

2. Wherein that Covenant of Grace, under which the people of God of old lived, conſents or agrees with the Covenant of Grace, under which we do now live.

3. The pre-eminency or betterneſſe of this New Covenant, in a compariſon with that old Covenant.

1. That none of the people of God in any age of the world (ſince the fall) had a Covenant None of the people of God ſince the fall had a Covenant of works given them for life, but a Covenant of Grace, asof works given unto them by God for life, but they had all of them a Covenant of Grace given unto them for life:

Let us (if you pleaſe) calculate the ſeveral Ages or times of the Church of God, and then you ſhall clearly ſee the truth of what I ſpeak.

1. As ſoon as Adam fell, God was pleaſed to ſet up the Covenant of Grace in the form of a promiſe, for he made a promiſe of Chriſt as a Saviour and deliverer, Gen. 3. 15. I will put enmity between thee and the woman, and between thy ſeed and her ſeed: It ſhall bruiſe thy head, and thou ſhalt bruiſe his heele. Here is an expreſs Immediately upon Adams fall.promiſe of Chriſt, who is called the ſeed of the woman, becauſe he was to take our nature upon him: And the work or Office of Chriſt is to bruſe the head of the Serpent, (that is) Jeſus Chriſt was to conquer and deſtroy him: and ſurely the conqueſt and deſtruction of of Satan imports our full deliverance from him, and reſtoration of us into the eſtate of freedom, and grace, and happineſſe: The which Chriſt doth by having his heel bruiſed (that is) by dying and ſuffering for us, and hereby procuring life and ſalvation. The Apoſtle calls it His putting to death, concerning the fleſh, 1 Pet 3. 18. And in this reſpect Chriſt is called the Lamb ſlain from the foundation of the world, Rev. 13. 8. becauſe the death of Chriſt (by which our deliverance and ſalvation is wrought) was publiſhed and promiſed from the beginning of the world: Now there is no Covenant wherein Chriſt comes in on the behalf of ſinners, but that Covenant is a Covenant of Grace.

2. Again, purſue this from Adam to Abel, and from Abel to Enoch, and from From Adam to Noah.Enoch to Noah, it is evident they were not under a Covenant of works, but of grace: And I will give you one reaſon for it, or rather the Apoſtle will do it for me, who ſpeaking of Abel and Enoch, he doth commend the one for his more excellent ſacrifice, Heb. 11. 4. and the other for his pleaſing of God, verſe 5. and p. 172both of them (and Noah alſo) for faith (for he adds in verſe 6. But without faith it is impoſſible to pleaſe God) whence I argue thus, That thoſe perſons who enjoyed ſuch a faith by which their perſons and ſervices were pleaſing unto God, and graciouſly accepted of him, thoſe were not in a Covenant of works, but in a Covenant of Grace.

Nay look on the words once more, verſe 4. By faith Abel offered a more excellent ſacrifice then Cain, by which he obtained witneſs that he was righteous. And verſe 7. Noah became heir of the righteouſneſs which is by faith: verily a righteouſneſſe by faith is no righteouſneſſe in a Covenant of works, but of grace: It is that righteouſneſſe through the faith of Chriſt, the righteouſneſſe which is of God by faith, Phil. 3. 9.

3. Let us advance one ſtep further from Noah to Abraham where we ſhall hear From Noah to Abraham.of the Covenant again, Gen. 17. 2. I will make my Covenant between me and thee; and verſe 7. I will establiſh my Covenant between me and thee, and thy ſeed after thee in their generation for an everlasting Covenant, to be a God unto thee, and to thy ſeed after thee: Here is a Covenant expreſly made twixt God and Abraham; but what Covenant was it? Surely not a Covenant of works, but a Covenant of grace. And that I ſhall clear unto you by four particulars which I pray you well to conſider and obſerve.

1. In this Covenant you have Jeſus Chriſt promiſed unto Abraham; ſo the Apoſtle in Gal. 3. 16. To Abraham and his ſeed was the promiſe made; he ſaith not to thy ſeeds, as ſpeaking of many, but of one who is Chriſt.

2. Abraham (In relation to this Covenant) is ſtiled a believer, yea the Father of all them that believe, Rom. 4. 11. And the Goſpel was the means of his faith, which was a juſtifying faith, Gal. 3. 8. The Scripture foreſeeing that God would juſtifie the Heathen through faith, preached before the Goſpel unto Abraham, ſaying, In thee ſhall all Nations be bleſſed.

3. He received the ſigne of Circumciſion, a ſeale of the righteouſneſs of faith, Rom. 4. 11.

4. Moreover it is ſaid of Abraham, Iſaac, and Jacob, that they are in the kingdom of Heaven, Matth. 8. 11. And of all the Elders with Abraham, that they did deſire a better Country, that is an heavenly, Heb. 11. 16. And this alſo proves that neither he, or they were under a Covenant of works (which never brought any to Heaven) but under a Covenant of Grace; for by grace ye are ſaved, Epheſ. 2. 5.

5. Let us go forward from Abraham to Moſes, and there let us conſider whether the Church were under a Covenant of works, or of grace. That From Abraham to Moſes.God ſet up a Covenant in Moſes time, the Scripture doth clearly teach us, Exod. 19. 5. If ye will obey my voice, and keep my Covenant, Then ye ſhall be a peculiar treaſure unto me above all people. verſe 6. And ye ſhall be un to me a kingdom of Prieſts, and an holy nation. Exod. 34. 27. After the tenour of theſe words, I have made a Covenant with thee, and with Iſrael, Deut. 4. 13. He declared unto you his Covenant which he commanded you to perform, even ten Commandements, and he wrote them upon two tables of ſtone?

Queſt. Whether the Law given upon Mount Sinai were a Covenant of works. Some things premiſed.But here it is earneſtly objected, What, was not the Law which was given upon Mont Sinai, a Covenant of works? what was it elſe but a plain and clear manifeſtation of the Law written in the heart of man at the firſt, and now revived and ſet on foot by God himſelf.

Sol. This is (I confeſſe) ſomewhat a knotty queſtion, and therefore I would ſpeak warily unto it.

1. The Law given by Moſes (Miniſterially) was partly Moral in the Ten Precepts, and partly Ceremonial in the Levitical Types and Ceremonies, and partly Judicial in the civil Rules appertaining to the Jews, as ſuch a Nation in civil ſociety; but the debate will principally fall upon the Moral Law.

p. 1732. Which may be conſidered two wayes, viz. 1. As to the matter of it, as to which I grant that therein is the Covenant of works to be found. 2ly As to the form or Sanction of it, as given (at this time) to the people of Iſrael; thus I deny it to be a Covenant of works; Although much which was in the Covenant of works, be in this Covenant, yet this Law or Covenant was not given for this end to the people of Iſrael, to be a Covenant of works unto them (that is) ſuch a Covenant upon, or from which they muſt expect life upon their doing.

3. You muſt diſtinguiſh twixt 1. The intention of God in giving the Law, and 2ly The abuſe or perverting of that Law. I do grant that many of the Jews did ſet up a Legal Righteouſneſs for their juſtifications and reſted upon the works of the Law, as if life came by them (againſt which the Apoſtle Paul doth notably argue in his Epiſtle to the Romans, and to the Galathians) But this was not the intention of God in the Sanction of the Law: They never could find a juſtifying righteouſneſs by the Law, or works of the Law (under the notion of a Covenant of works) Nor did God ever propound it for that end: and becauſe I meet with this choice queſtion, I will briefly deliver my own judgement concerning it in The queſtion anſwered in three particulars.three particulars.

1. That God never did, not will ſet up for ſinners a Covenant of Works.

2. That he did not in giving the Law to the Iſraelites, ſet it up.

3. That this Covenant on Mount Sinai was a Covenant of Grace, at leaſt ſubſerviently and reſpectively.

1. That God never did (ſince the fall) ſet up a Covenant of Works: and I will God did never ſince the fall ſetup a Covenant of works, Demonſtra…edgive you arguments to demonſtrate it.

1. He did ſet up immediately after the fall a Covenant of Grace (this the Scripture clearly ſhews us) but a Covenant of works is inconſiſtent with a Covenant of Grace; and a Covenant of grace is inconſiſtent with a Covenant of works, They are mutually deſtructive one to the other. If of works, then no more of grace, ſaith the Apoſtle, Rom. 11. 6. So that you muſt either deny that God did ſet up a Covenant of grace for ſinners (which the Scriptures affirm) or you muſt grant that a Covenant of grace is inconſiſtent with a Covenant of works (which the Scriptures deny) or you muſt confeſs that there is no Covenant of works (ſince the fall) ſet up by God for ſinners.

2. If God did ſet up a Covenant of grace for ſinners, and after that a Covenant of works for ſinners, Then he did ſet up a poſſibility for ſinners to be ſaved, and an impoſſibility alſo for ſinners to be ſaved: The reaſon whereof is this. There is a poſſibility for a ſinners ſalvation, as to a Covenant of grace where mercy may be found; and there is an impoſſibility of a ſinners ſalvation, as to a Covenant of works, where no mercy is to be found for a ſinner: But for God to make ſalvation both poſſible and impoſſible for the ſame ſinners, were moſt inglorious and abſurd.

3. To put ſinners upon contradictions, is no way ſuitable with the wiſdom and goodneſſe of God. But if God ſhould have ſet up a Covenant of works for ſinners, after he hath ſet up a Covenant of Grace, he ſhould have put the ſinner upon contradictions: you muſt believe, and you muſt not believe; you muſt be juſtified and live by works, and you muſt not do ſo. The Covenant of grace ſaith you muſt believe; the Covenant of works ſaith you muſt not believe. That ſaith, believe and you ſhall be ſaved; this ſaith, do this and live: what is this but to build up, and pull down; to offer mercy, and to deny mercy; to give life, and to take way life?

4. To make the Covenant of grace to be changable and void, is quite contrary to the intention and purpoſe of God who hath made that Covenant to he everlaſting, and never to be altered, no more then the Prieſthood of Chriſt is changeable, p. 174of which God hath ſaid, Thou art a Prieſt for ever. But if God ſhould ſet up a Covenant of works after a Covenant of Grace, this would void and fruſtrate the Covenant of grace. It would throw down Chriſt as a Mediatour, and the Righteouſneſſe of Chriſt, and all the Fabrick of a Sinners ſalvation by a Chriſt.God did not make a Covenant of works with the Iſraelites,

2. As God never did (after the fall) make a Covenant of works with ſinners, ſo in particular he did not make ſuch a Covenant with the Iſraelites when he gave the Law unto them from Mount Sinai, he did not give that Law for to be a Covenant of works, which I ſhall endeavour to prove thus.

Demonſtrated. 1. What Covenant God made with Abraham, that Covenant he made with the ſeed of Abraham (Gen. 17. 7. I will ſtabliſh my Covenant between me and thee, and thy ſeed after thee, to be a God unto thee, and thy ſeed after thee) But that Covenant with Abraham was the Covenant of grace, and the ſeed of Abraham were thoſe Iſraelites: And if thoſe who are the ſeed of Abraham were under that Covenant of grace with Abraham, they could not be put off to another Covenant of Works, in which Abraham was not, unleſſe you will ſay that God did act in different Covenants with Abraham and his ſeed.

2. The Apoſtle ſaith the Law is not against the promiſes of God: Is the Law then againſt the promiſes of God? God forbid, Gal. 3. 21. And do we then make void the Law through faith? God forbid, yea we eſtabliſh the Law, Rom. 3. 31. Mark! the Law is not againſt the promiſes, nor doth faith make void the Law; both theſe can very well agree together; but ſo they could not, if the Law had been given as a Covenant of works; for now the Law would be expreſly againſt the Promiſes, and faith would certainly make void the Law. The promiſes of God are contrary to a Covenant of works, and faith is deſtructive to a Covenant of works. If therefore the promiſes, and faith, and the Law can conſiſt, Then the Law cannot be ſet up as a Covenant of works.

3. That Covenant which God made with Moſes, and under which Moſes ſtood, was no Covenant of works; but Moſes and the people of Iſrael were both under the ſame Covenant, Exod. 34. 27. I have made a Covenant with thee, and with Iſrael: If any doubt under what Covenant Moſes did ſtand, whether (of works or grace) let him peruſe Heb. 11. 26. what a deſcription he ſhall there finde of Moſes: He ſhall there finde him to be a Choice and eminent believer in Chriſt, Eſteeming the reproach of Chriſt greater riches than the treaſures in Egypt, and having reſpect to the recompence of reward, &c. Now certainly ſuch a choice believer in Chriſt was not under a Covenant of work.

4. That Covenant which was confirmed by blood, and ſprinkling (which typified the blood of Chriſt confirming and ratifying the Covenant) was no Covenant of works: But the Covenant which God then made with the Iſraelites was confirmed by blood, Exod. 24. 7. Moſes took the book of the Covenant, and read in the audience of the people, and they ſaid, All that the Lord hath ſaid will we do, and be obedient. verſe 8. And Moſes took the blood and ſprinkled it on the people, and ſaid, Behold the blood of the Covenant which the Lord hath made with you concerning all theſe words: Now this very place is quoted by the Apoſtle in Heb. 9. 19. He ſprinkled both the book and the people, verſe 20. ſaying. This is the blood of the Teſtament which God hath enjoyned unto you; and expreſly interprets it, and applies it to the blood of Chriſt, verſe 14. and ve…ſe 23. And therefore that Covenant with that people was not a Covenant of works which never was, nor ſhall be confirmed by the blood of Chriſt.

5. That Covenant which did ſo convince of ſin, that it did alſo ſhew the way of expiation of ſin, and of forgiveneſſe, could not be a Covenant of works (for that Covenant convinces and condemns) But this Covenant at Mount Sinai ſhewed ſin, and the way of forgiveneſs; for it taught men to look for forgiveneſs in the blood of Chriſt ſpecified in the ſacrifices.

p. 1756. If the Law had been given to the Iſraelites for a Covenant of Wo…ks, Then upon the breaking of that Covenant, all the Iſraelites had been cut off from all hope of ſalvation. My Reaſon is this, Becauſe a Covenant of Works once broken preſently condemns, and (as to it) Salvation therefore becomes impoſſible, it not at all admitting of repentance, or of mercy, or of a righteouſneſs and ſatisfact on by another. But there was no ſuch Covenant made with the Iſraelites as the ſinning againſt which did make their ſalvation thus deſperate, but that upon repentance they might be received to mercy. And for this ſee Deut. 4. 29. But if from thence thou ſhalt ſeek the Lord thy God, thou ſhalt finde him, if thou ſeek him with all thine heart, and with all thy ſoule; verſe 30. When thou a…t in tribulation, and all theſe things are come upon thee, even in the latter dayes, if thou turn to the Lord thy God, and ſhalt be obedient to his voice; verſe 31. For the Lord thy God is a mercifull God; he will not deſtroy thee, nor forſake thee, nor forget the Covenant of thy Fathers which he ſware unto them. Lo! here is a way preſcribed for repentance in caſe of tranſgreſſions: And here is mercy, and acceptance in caſe of repentance, and all this in reference to the Covenant made with their Fathers, and with them. And are any of theſe to be found in a Covenant of works, or upon the tranſgreſſion of it?

7. It had been ſtrange kindneſſe in God to help the Children of Iſrael out of Egypt by an out-ſtretched arm, and after this to make ſuch a Covenant with them, that they ſhould never have found mercy, nor ſalvation, as in a Covenant of works there is not.

3. The Covenant made with the people of Iſrael at Mount Sinai, was at leaſt ſubſerviently the Covenant of Grace: and given for gracious ends and purpoſes. The Covenant at Mount Sinai was at l…aſt ſubſerviently the Covenant of grace.I ſay a Covenant of Grace for the ſubſtance of it, though propounded in a more dark way, and in a manner fitting for the ſtate of that people, and that preſent time and condition of the Church, namely ſo as to convince them of ſin, and of their own impotency, and of the great need of Chriſt, and to flie for mercy to God revealed in Chriſt, and to be a Rule of life for a people in Covenant with God, that ſo they might inherit the promiſes of mercy, Gal. 3. 19. The Law was added becauſe of tranſgreſſions; verſe 24. The Law was our Schoolmaster to bring us to Chriſt, that we might be juſtified through faith.

This aſſertion I ſhall endeavour to make out unto you from the Word As appears byof God.

1. The Praeludium unto the Law makes much for this. Read it in Exod. 19. 5. The Praeludium of the LawIf you will obey my voice indeed, and keep my Covenant. Then ye ſhall be a peculiar treaſure unto me above all people. verſe 6. And ye ſhall be unto me a kingdom of Prieſts▪ and an holy Nation. And the Apoſtle makes uſe of theſe expreſſions, and applies them to thoſe who are in the Covenant of grace, in 1 Pet. 2. 9. But ye are a choſen Geneeration, a Royal Prieſthood, an holy Nation, a peculiar peo…le, &c. And verſe 10. Which in times paſt were not a people, but are now the people of God; which had not obtained mercy, but now have obtained mercy.

Now I beſeech you mark me! Is there any Covenant (unleſſe that of grace) wherein the Lord doth thus own, and thus exalt a people? Is it not meerly of the grace of God in Chriſt by whom we are made Kings and Prieſts to God? Is it imaginable that any people ſhould be (as it were) Gods own proper goods, which he loveth, which he ſets his heart upon, which he keeps in ſtore for himſelf, for his own ſpecial uſe, which he will not part withall, which God accounts as his rare and exquiſite, and precious treaſure (as all this the word Segulah doth ſignifie) and yet this people are not in a Covenant of grace?The immediate Introduction to the giving of the Law.

2. The immediate Introd…ction unto the giving of the Law, Exod. 20. 2. I am the Lord thy God which have, &c. why there is the very Covenant of grace; here is God as our God (and bleſſed are the people who have the Lord to be p. 176their God) and here is Jeſus Chriſt the Mediator of the Covenant implied; for in Chriſt doth God become our God; and there is our redemption from ſin and Satan intimated by their deliverance out of Egypt, and preſently there is the worſhip of God inſtituted and appointed, which if acceptable to God, muſt be performed with faith (for without faith it is impoſſible to pleaſe God) God would not command his people ſo to worſhip him, as to diſpleaſe him, Lev. 26. 12. I will ſet my Tabernacle amongſt you, and my ſoul ſhall not abhor you, and I will walk among you, and will be your God, and you ſhall be my people; and in the very Covenant, Exod. 20. 6. ſhewing mercy to thouſands of them that love me.The Preface made before the renewing of the Law, upon the breaking of the Tables.

3. Upon the breaking of the Tables of that Covenant before they were written again, there is ſuch a preface made by God, as can no way fit any Covenant but that of Grace; as you may ſee in Exod. 34. 7. The Lord, the Lord gracious and merciful, long-ſuffering and abundant in goodneſs and truth, keeping mercy for thouſands, forgiveing iniquity, tranſgreſſion and ſin.

4. The Ceremonies were Appendices of the Moral Law, eſpecially of the firſt and ſecond Commandments, as given to the Iſraelites; and what did thoſe The Ceremonies were Apendices of the moral Law.ceremonies ſhadow out? even Jeſus Chriſt and Redemption, and Reconciliation, and Remiſſion, and Salvation by him, &c. Moſes is ſaid therefore to write of Chriſt, Joh. 5. 46.

5. Many other Arguments might be brought, as that if thoſe people were not Many of them under that Covenant were ſaved.in a Covenant of Grace, then none of them could be ſaved; for a ſinners ſalvation is in no Covenant but that of Grace; and yet many of them under the Covenant which God made with them were ſaved. Acts 15. 11. We believe that through grace of the Lord Jeſus Chriſt we ſhall be ſaved, even as they, &c.

I now proceed to the Second Particular.

2. Queſt. Wherein that Covenant of Grace under which the Fathers lived Wherein theſe Covenants agree.doth conſent or agree with the Covenant of Grace, under which we now do live?

Sol. They do conſent and agree in three Particulars.

1. In the Parties, God was one party, and fallen ſinners were the other party in the Old, and ſo they are in the New Covenant. Before the coming of Chriſt, In the Parties.which reſpects the Old Covenant, none but ſinner… were lookt on and brought into Covenant, and after the coming of Chriſt, which reſpects the New Covenant, none but ſinners, which work not, but be…ieve in him that juſtifieth the ungodly, are taken into Covenant. The Grace of God is manifeſted towards ſinners in the one, and towards ſinners in the other Covenant.

2. Both theſe Covenants had a Mediator who ſtood between the parties at a In the Mediator.diſtance, and reconciled them, even Jeſus Chriſt, who is ſaid to be the ſame yeſterday, and to day, and for ever: You have him promiſed to Adam and made known to Abraham, who ſaw the day of Chriſt and rejoyced, Joh. 8. 56. and prophecied by of Moſes, Act. 3. 22. Moſes truly ſaid unto the Fathers, A Prophet ſhall the Lord your God raiſe up unto you of your brethren like unto me, him ſhall you hear, &c. he was promiſed to the Fathers, and expected o… them, Luk. 1. 69. He hath raiſed up an born of ſalvation for us, in the houſe of his Servant David. Verſ. 70. As he ſpake by the mouth of his holy Prophets, which have been ſi…ce the world began. And verſe 72. To perform the merciemercy promiſe to our Fathers, and to remember his holy Covenant. Verſ. 73. The oath which he ſware unto our Father Abraham, &c.

3. They do agree in the main Promiſes; the ſpiritual promiſes of good things, In the main Promiſes.Rom. 15. 8. Jeſus Chriſt was a Minister of the circumciſion for the truth of God, to confirm the Promiſes made unto the Fathers: Some think that the Fathers under the old Covenant were fed only with temporal Promiſes. Indeed they had many temporal Promiſes, and ſome were of ſpecial Bleſſings and Gifts, as the land of Canaan p. 177&c. Nevertheleſs they had the ſame ſpiritual Promiſes, which we have under the New Teſtament.

Forgiveneſs of ſins; beſides that place formerly mentioned, in Deut. 4. 29, 30, &c. you read of frequent Promiſes of forgiving of ſins upon their Sacrifices, in Levit. 9 and 2 Chro. 7. 14. If my people ſhall humble themſelves &c. I will hear from Heaven, and will forgive their ſin.

Eternal life, both promiſed and enjoyed; Many ſhall come from the Eaſt and Weſt and ſit down with Abraham, Iſaac and Jacob in the kingdom of God, Matth. 8. 11. They embraced the promiſes of a better Country, even an heavenly, verſ. 11, 13, 16. Prepared for them a City, We hope to be ſaved even as they, Acts 15. 11, &c.

3 Queſt. Wherein they differ, and wherein the betterneſs of the New Covenant Wherein they differ.of Grace doth conſiſt.

Sol. Although both theſe Covenants do agree in ſubſtance and end, yet they differ very much as to the particular from of adminiſtration or diſpenſation; I will touch only on Five differences.

1 In Obſcurity and Perſpicuity.

2 In Burdens and Liberty,

3 In Weakneſs and Efficacy.

4 In Reſtraints and Extent.

5 In Time and Duration.

1. The New Covenant is a better Covenant than the Old, becauſe there is a In Obſcurity and Perſpic…itygreater Perſpicuity in the new Covenant, and a greater Obſcurity in the old Covenant. Hence 'tis that the Goſpel is called The revelation of the myſtery which was kept ſecret ſince the world began, But now is made manifeſt, Rom. 16. 25, 26. He doth not mean that it was kept ſecret, or hid, or covered abſolutely from the beginning of the world to that time; but he ſpeaks comparatively (that i… Now Jeſus Chriſt and the way of ſalvation by faith in him appears moſt clearly; the Sun is riſen and ſhines without any cloud; Behold the Lamb of God; Jeſus Chriſt came into the world to ſave ſinners; God was in Chriſt reconciling the world unto himſelf; He that believes ſhall be ſaved; We are ſaved by grace, &c. I am the way, the truth, and the life: There was not (comparatively) ſuch clearneſs in expreſſion in the Old Teſtament; Hence it is, that the Apoſtle ſpeaking of both theſe Teſtaments in 2 Cor. 3. he tells us of a vail on the one Teſtament, verſ. 14. and of an openneſs in the other Teſtament, verſ. 18. We with open face behold as in a glaſs the glory of the Lord, &c.

Let me give you a few Inſtances that you may the better underſtand this.

1. Conſider Jeſus Chriſt; it is true that he was revealed in the Old and in the New Covenant; but yet with a marvellous inequality of light; he is called the Seed of the woman, and the Root of Jeſs, and the Oyntment, and the Mighty God, and the Childe to be born: But the clear expreſſion of him is in the New Covenant, Luk. 2, 11. This day unto you is bern in the City of David, a Saviou…, which is Chriſt the Lord. Joh. 1, 14. The Word was made fleſh and dwelt amongſt us, and we beheld his glory, the glory as of the onelyonly begotten of the Father, Acts 11. 38. God hath anointed Jeſus of Nazareth with the Holy Ghoſt and with power. Verſ. 42. It was he which was ordained of God, &c. Verſ. 43. To him give all the Prophets witneſs, that through his name, whoſoever believeth in him ſhall receive remiſſion of ſins.

2. Conſider him likewiſe in his Offices; theſe were more darkly revealed in the Old Teſtament or Covenant in types and figures: His Mediatorſhip was typified in Moſes, who ſtood between God and the People; his Prieſtly Office was ſhadowed in Melchiſedec, his Prophetical Office in Moſes, who revealed the mind of God to the people; his Kingly Office in David; God ſhall give him the Kingdom of p. 178his Father David: But in the New Teſtament, theſe are clearly affirmed of Chriſt, 1 Tim. 2. 5. There is one Mediator between God and man, the Man Chriſt Jeſus; He is expreſly called our High Prieſt, Heb. 4. 15. and chap. 5. 5, 6. And expreſly called a Prophet, Acts 3. 22. And a King, Joh. 18. 37. A King of Kings, Rev. 19. 16.

3. Conſider Chriſt in the buſineſs of Redemption; in the Old Teſtament this was ſhadowed in the deliverance of the Iſraelites out of Egypt by Moſes, and the bringing of them into Canaan by Joſhua: And in the Brazen Serpent, upon which they who were ſtung with the fiery Serpent and looked, were healed. But in the New Teſtament he is expreſly called our Redeemer, and our Redemption; 1 Cor. 1, 30. Heb. 9. 15.

4. Conſider likewiſe the Benefits which we have by Chriſt in the Old Teſtament; our Juſtification was ſhadowed in the Paſſover, in the Blood of the Lamb, and in the many Sacrifices of that time, and in ſprinkling the blood of the Sacrifice: But in the New Teſtament this is clearly opened, 1 Cor. 5. 7. Chriſt our Paſſover is ſacrificed for us. And Epheſ. 1. 7. In whom we have redemption through his blood, the forgiveneſs of ſin. So our Adoption was figured in the firſt born; and our Sanctification, in thoſe Legal waſhings from pollution and uncleanneſs: But now in the New Teſtament we have it expreſly, Chriſt is made unto us of God, Wiſdom, and Righteouſneſs and Sactification, 1 Cor. 1. 30. And that in him we receive the Adoption of Sons, Gal. 4. 5. And to as many as received him he gave this dignity, to be the Sons of God, Joh. 1. 12.In Burdens and Liberty.

2. The Old Teſtament had more of Burden in it, and the New Teſtament hath more of Liberty in it. Hence it is that the Old Covenant is called a Yoke, Acts 15. 10. and a Burden, Col. 2. 20. and a Bondage, Gal. 4. 3. and an Hand-writing of Ordinances againſt ſinners, Col. 2. 14. What a number of Ordinances and daily Sacrifices? O what a variety, and ſometimes coſtlineſs of extraordinary Sacrifices for ſeveral contingencies of lega… pollutions, beſides the obligation of them to the obſervation of days, and moneths, and years, and ceremonial Sabbaths; again, the reſtriction of the people to worſhip at Jeruſalem, where Thrice every year all the males were to come and appear before God, Deut. 16. 16. Moreover a great reſtraint of their liberty in the uſe of ſeverall Creatures, the eating of which was denied unto them; But now underſtand the New Teſtament or Covenant, all theſe Bonds, and Yokes, and Reſtraint are broken; Chriſt hath ſet us at liberty from the yoke of bondage, Gal. 5. 1. and hath blotted out the hand-writing of Ordinances that was againſt us, Col. 2. 14. and any of the creatures is allowed unto us being ſanctified by the word and prayer: The Church heretofore was as an infant, but now it is a childe come to ripe years, and enjoys a freedom by Chriſt.

3. They differ as to Weakneſs and Power; The Old Teſtament had but a very In Weakneſs and Power.weak operation in reſpect of the New; the Spirit was not ſo plentifully poured out as it is under the New Covenant, and therefore the old miniſtration of the Covenant is called a Letter, 2 Cor. 3. 6. and the new, the Spirit: he ſpeaks comparatively of the one with the other; That the old Teſtament did but as it were declare, but the new doth work powerfully and effectually in our hearts.

Not that the old Covenant had no ſpiritual influence and operations; for we read of many living under it who were choice and rare in grace; Abraham for Faith, and Moſes for Meekneſs, and Job for Patience, and Joſiah for Tenderneſs, and Hezekiah for Ʋprightneſs, &c. But that the more plentiful effuſion of the Spirit was reſerved untill Chriſts Reſurrection from the dead, and aſcention into Heaven; at which time the New Covenant began to appear in its glory and efficacy; gifts were aboundantly given unto men, and Three thouſand, and Five thouſand at once converted, &c.

4. In Limitation and Extent; the Old Teſtament or Covenant was confirmed to In Limitation and Extent.the people of the Jews, and ſuch Proſelytes as came in amongſt them, Pſal. 147. 19. He ſheweth his Word unto Jacob, his Statutes and his Judgemenns unto Iſrael. p. 179Verſe 20. He hath not dealt ſo with any Nation. To them were committed the oracles of God, Rom. 3. 2. To them pertained the Covenants and the Promiſes, Rom. 9. 4. And therefore ſaid Chriſt to the woman of Samaria, Salvation is of the Jews, Joh. 4. 22. But the New Covenant is a more large and open door; it takes in the Jews and the Gentiles, yea ſome of all the Nations in the world; there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Chriſt Jeſus, Gal. 3. 28. The Goſpel publiſheth Chriſt and the Covenant to Jews and Gentiles, and it is powerful unto both, &c. God is become the God of the Gentiles alſo, and not of the Jews only, Rom. 3. 29. The great ſeparation between the Jews and the Gentiles began upon the coming out of the children of Iſrael from Egypt, and eſpecially when the Ceremonial Law was ſet up as a partition wall; And this Separation wall was broken down by the death of Chriſt, Epheſ. 2. 14, &c. and proclaimed immediately after his Aſcention.

5. They do differ in Time and Duration, The Old Covenant was but temporary, I mean as a Covenant with ſuch and ſuch ceremonies: therefore it is called In Time and in Duration.weak and vaniſhing, Heb. 8. 13 What ſhould the ſhadows do when the body it ſelf is come? But the New Covenant abides for ever; It is the everlaſting Goſpel. And it is an everlaſting Miniſtration both for the matter and manner of it.

There might be many more differences between them produced, but I ſhall ſpare to mention them.

Thus have you heard the betterneſs of the New Covenant and therewith a diſcourſe of the ſeveral diſpenſations of the Covenant; I will make a few uſeful Applications from what I have delivered, and then I ſhall go on to another general Head of the Covenant.

Ʋſe 1. See of what antiquity the Grace of God is! and of what a length it is! See the antiquity of the Grace of God.it hath been acting and putting forth it ſelf from the beginning of the world, it is of antient days, and running along through all ages unto our age, and ſo ſhall it hold on until the end of the World. God hath had ſome (ever ſince the fall) whom he hath owned in ſpecial a manner for his people; There is no age but his Covenant (in ſome meaſure) hath been afoot, and ſome have been taſting of his Grace and Mercy; We in our generation are not the only veſſels of them, thouſands and thouſands before us have been reſtored by Grace, and ſaved by Grace.

Ʋſe 2. How ſhould this bow in our hearts to come into that Covenant of Grace This ſhould move us to come into this Covenant.which hath in ſo many Generations been found ſo full of mercy and life? and to truſt upon that God who is good, and always keeps Covenant; there is not any thing ſpoken of in any one Diſpenſation of the Covenant, but it hath been ſtill performed: Surely that Covenant which hath held out ſo many years to ſo many Believers, it will be ſufficient and effectual for us all our days.

Vſe 3. Then it is a groſs error of the Anabaptiſts, who put the Fathers under a carnall It diſcovers the er…or of the Anabaptiſts.Covenant, and that God fed them only (with husks) with Temporal Promiſes, with earthly bleſſings; as if they had no intereſt in God himſelf, nor Chriſt, nor Grace, nor Glory; whereas the Old Covenant (under which they lived) made up the ſame relation 'twixt God and them, as between us and God; and they had the ſame Chriſt revealed unto them, as we have; and their Faith looked on him as promiſed and to come, as our faith looks on him as come and exhibited; and they and we are the ſame children of God by faith, and heirs of the ſame glory by Chriſt.

Ʋſe 4. Then it is alſo a groſs error to lay any other foundation than what is laid, And their error who ſet up a Cove…an… of Wo…ks …or life.my meaning is, To ſet up a Covenant of Works for life and juſtification, to build our confidences and hopes for life and ſalvation upon our own works; for God (as you have heard) hath from age to age, and from generation to generation ſet up a Covenant of Grace (though in ſeveral ways of diſpenſation) for his people, p. 180and in theſe latter times (as the Apoſtle ſtiles them) hath ſetled, fixed an invincible Covenant of grace to the worlds end. And the Covenant of grace layes Jeſus Chriſt alone for the ſinners foundation, and gives faith to lay the ſoule upon him, not upon our own righteouſneſs, but upon his righteouſneſs. You do for lying vanities forſake your own mercies, when you leave Jeſus Chriſt, and expect life from a Covenant of works.

Uſe 5 Ʋſe 5. If they who had the Covenant of grace more dimly and darkly revealed, were brought in as a people unto God; what ſhall we ſay for our ſelves, who have the Covenant of grace moſt clearly revealed in the Goſpel, and who have How unexcuſable are ſinners under this Covenant.Chriſt, and all the work of Redemption by Chriſt? and all the way of ſalvation by Chriſt written (as it were) with the beams of the Sun? what ſhall we ſay for our ſelves, if yet

1. We remaine ignorant of mercy, and life, and Chriſt, and ſalvation.

2. We remaine obſtinate, and refuſe to hearken unto the way of life, and unto the terms of grace propounded unto us in the Goſpel.

3. We ſtill receive the grace of God in vain, and are no way wrought on by the miniſtration of the New Covenant; but it is ſtill a dead Letter unto us, not a quick…ing Spirit, &c. O how inexcuſable are our ſoules? and how unanſwerable ſhall we for all this grace of God? and how heavy will the condemnation be for deſpiſing the grace of God ſhining amongſt us with ſuch glorious light in the face of Chriſt, and in the Miniſtery of the Goſpel of Chriſt? If our Goſpel be hid, it is hid unto them that are loſt. 2 Cor. 4. in whom the god of this world hath blinded the mindes of them that believe not, leſt the light of the glorious Goſpel of Chriſt (who is the image of God) ſhould ſhine unto them, verſe 5.

Ʋſe 6 O what manner of perſons ſhould the people of God be in theſe times, who live under the new Covenant, the beſt of all Covenants! Better than the Covenant of works, better What manner of perſons ſhould we be! For knowledgethan the Old Covenant of Grace for perſpicuity, for efficacy, for liberty, &c.

1. What manner of men ſhould we be in knowledge of Chriſt, and of the grace of God in Chriſt!

2. What manner of men ſhould we be for ſoundneſs of judgement in the truths For ſoundneſs of judgment.of the Covenant, having ſo much light of the Goſpel revealing the Covenant.

3. What manner of men ſhould we be in the eſtimation of Chriſt, in affections In eſtimatio…s of Chriſt, and in affection to him.unto Chriſt, in love to Chriſt, in faith in Chriſt? to whom Chriſt is ſo fully, and ſo evidently made manifeſted by the Goſpel in his Perſon, in his Offices, in his Love, in his Redemption, in his Salvation.

4. How rich in grace, how abounding in every grace! to whom the New Covenant of grace is preached, which is of more power and efficacy than any other How rich in grace!Covenant which hath a more abundant preſence and influence of the Spirit. As to whom much is forgiven, of them ſhall much be required; So they who have received much, from them doth God expect more.

5. How ſhould you ſerve your God. and live up to Chriſt in all intention of mind, How ſhould ſuch ſerve their God!and fervency of Spirit, and freedom of heart, and chearfulneſs of ſoul, and readineſs of obedience, who are brought into that Covenant which ſets you at liberty from a world of Ceremonies, and Sacrifices, and reſtraints, and beſides, from ſin and Satan!

6. How chiefly ſhould your hearts be raiſed to the better promiſes in Chriſt fully How ſhould our hearts be raiſed to the better promiſesmanifeſted now in the Goſpel! In the Old Teſtament you finde more mention indeed of temporal bleſſings, and the ſpiritual were (many times) vailed in them: But in the New Teſtament you finde the greateſt mention of Spiritual bleſſings, and temporal bleſſings be annexed unto them. And why is this, but becauſe your hearts ſhould be more taken up with, and more ſet upon the great things of ſalvation and heaven, than the mean things of earth, and of this life? O that you had hearts ſuitable and anſwerable to the choiſeſt & chiefeſt manifeſtations of the Covenant of p. 181grace, and of the bleſſings more fully revealed and promiſed in the Covenant!

Uſe 7 How ſhould we Gentiles bleſſe the Lord whom he hath reſerved for the times of the New Covenant, which excels the other! It is to me a very conſiderable Myſtery that the Jews who were (if I may ſo expreſſe my ſelf) the Original people of God, the firſt fruits of the creature, That they ſhould have the largeſt time How ſhould we Gentiles bleſſe the Lord who are reſerved for the times of the new Covenant!under the Old Covenant: And we who are Gentiles that came in (as it were) at ſecond hand, ſhould have all our time under the New Covenant. That they by unbelief were ſo quickly broken off, and the Gentiles have been for ſo many hundred years graffed in: whatſoever the myſtery of this diſpenſation may be, certainly we who are ſinners of the Gentiles, have wonderful cauſe to bleſſe our God who hath given us ſo long a day in the day of his grace; and have ſingular cauſe to improve ſuch a mercy with fear and trembling! As we may ſee the greatneſs of the freeneſs of Gods grace, and the exceeding riches thereof to us, ſo ſhould we both lay hold on the grace revealed, and walk with more faith and humility: not be high-minded, but fear: for we ſtand by faith; Remember ſaith Paul to the Epheſians, (Chap. 2. 12.) That at that time ye were without Chriſt, being Aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenants of promiſe, having no hope, and without God in the world? But verſe 13.) now in Chriſt Jeſus ye who were ſometimes afar off, are made nigh by the blood of Christ.

CHAP. VI.

Iſaiah 55. 3.

And I will make an everlaſting Covenant with you, even the ſure mercies of David.

I Have now diſcourſed of the Covenant of Grace as it ſtands in The condition of the Covenant.oppoſition to the Covenant of Works: and I have diſcourſed of the Covenant of Grace as to the vital nature of it, what it was: and I have diſcourſed of the Covenant of Grace, as to the Properties and Adjuncts of it.

Now I ſhall proceed unto a fourth General conſideration of this Covenant of Grace: and that is the condition of it. The Covenant of Grace (herein) agrees with all other Covenants, that it is a mutual obligation; God bindes himſelf, and his people binde themſelves; there is ſomething which he will do, and there is ſomething which we muſt do: I will bring you into the bond of the Covenant, Ezek. 20. 37. and ſurely the…e is a condition in that Bond. God hath his part in the Bond, and we have our part in the Bond; If you trace the Covenant from Abraham even unto Chriſt (ſucceſſively) you ſhall all along finde a condition expreſſed, and annexed unto the Covenant.

p. 182Abraham he believed, Gen. 15. 6. And he was to walk uprightly, Gen. 17. 1. and the many Rites in Moſes time took in a condition of faith and obedience; and ſo it did in Davids time: and the like with the people of Iſrael, in and after the Babyloniſh Captivity: and ſo in Chriſts, and the Apoſtles time.