Covenant Keeping the Way to Blessedness, Discourse · Pages 1-60

Covenant Keeping the Way to Blessedness · Discourse · Pages 1-60

p. 1Covenant-Keeping the way to Bleſſedneſs.

PSAL. 103. 17, 18.

17. But the mercy of the Lord is from everlaſting to everlaſting upon them that fear him: and his righteouſneſs unto Childrens Children.

18. To ſuch as keep his Covenant, and to thoſe that remember his Commandments to do them.

IT is an Obſervation worth our ſerious minding, that ever ſince God made Man upon the Earth, he hath dealt with him in the way of a Covenant: he was no ſooner brought into the World, but was tranſacted with in this way: and when he had utterly loſt himſelf by his diſobedience to the firſt, then was a new & Goſpel Covenant opened and revealed unto him, in that firſt glorious promiſe made after mans Apoſtaſie; that the womans Seed ſhould break the Serpents head, Gen. 3. 15. The knowledge therefore and underſtanding of the Covenant, and of our true relation to it, is that which only can help us to the knowledge of our own true eſtate, which is done by comparing p. 2our ſelves with it: Here alſo we learn our duty by framing our ſelves according to the condition of it. This laſt is of ſpecial moment to be pondered by a Church or People, deſigning to renew their Covenant with God, and is the main deſign of this preſent Diſcourſe.

This Pſalm is a Pſalm of Praiſe, its proper deſign is to move and perſwade the Church of God to celebrate His Glorious goodneſs and mercy to His People; to which end there is from verſ. 3. to 20. a particular enumeration of various benefits, for which he is to be acknowledged and honoured in the lips and hearts of His People: One of theſe is recorded and illuſtrated from verſ. 15. to 19. viz. His endleſs mercy, and deſcribed,

1. By its duration, from everlaſting to everlaſting, it is not a fading or ſoon-expiring Love, but abiding; this is illuſtrated by the contrary, or compared with the mercy of Man, which muſt needs be like Himſelf, and what He is, He tells us, verſ. 15, 16. His dayes are as graſs, &c. He is a poor, frail, withering, dying thing, blown down like a bubble, with a little puff, ſoon gone, and the remembrance of him loſt in a little time.

2. By the ſubject of it, whereof here is a threefold Character, all indeed aiming at one and the ſame thing, but varying in the expreſſion, and that for our better information: the ſubjects thereof are deſcribed by,

1. The inward principle whereby they are acted, them that fear him which word is Jara, quando ad De …m refertur generale eſt complectens omnem reverentiam quae cum veneratione & Religione Deo exhibetur. Chemn.uſed in the Old Teſtament to be an expreſſion of the obedience of Faith; they that fear God are true Believers, that have received the heart of Children, it intends that reverential and filial fear that is in true Converts, which is the ſpring and principl of obedience

p. 32. The practice of this principle, ſuch as keep His Covenant: i. e. thoſe that ſo order their lives, as to obſerve the obligation lying upon them in the Covenant, and endeavour to frame themſelves according to the Terms and Preſcripts of it, and that obſerve the conditions of it.

3. The rule which they follow in their practice, and how they follow this rule; that remember His Commandments to do them: i. e. that ſtudy much to acquaint themſelves with the will of God about their duty, or how He expects that they ſhould order themſelves and their wayes; and this with full purpoſe, and conſtant endeavour to practiſe accordingly. Though it be the ſecond of theſe I mainly intend to follow, yet ſo as including or comprehending of the other two, for he that keeps Covenant is one that fears God and keeps His commandments; theſe two comprize all that is required in the Covenant, Eccl. 12. 13.

3. By the Intaile of it, verſ. 17. where the word Righteouſneſs, is put in inſtead of the word Mercy, to note unto us the ſweet conſent that is between Juſtice and Mercy in this work, and alſo to confirme us in the beliefe of the certainty of the accompliſhment of this promiſe, inaſmuch as God being a God of Righteouſneſs, cannot but do that which is right, he will therefore Perpetuate his mercy according to the tenor and Terms of his Covenant.

* The word Covenant, uſed in our Berith Ab eligendo, quia eliguntur Perſonae &c. Buxtorf. quod foedus eſt mutuus Conſenſas duorum, ſuper aliqua re,text, implies a mutual obligation, and voluntary, between parties, comes from a Root which ſignifies to chuſe, becauſe in a Covenant there is a choiſe of parties and conditions.

* The word Keeping, implyes a watchful care: a Noun from the Verb Shamar Cannotat ſignifies Watch-Tower, implying that p. 4it is no eaſie matter to keep Covenant, Curam, Solicitudinem, & Diligentiam, Rivet,but requires care, diligence, vigilance, obſervation, and much pains, all which are required in a watchman

The text propounds a great benefit, with a condition: i. e. it tell us that there are great and glorious things to be had with God, and ſhews us the way in which they are to be enjoyed: and leſt any ſhould ſuppoſe this to be a legal and not evangelical propoſition, let the terms of it be exactly minded, and we ſhall be ſatisfied: The promiſe ſpeakes not of things to be merited, purchaſed, or earned by us, which are legall terms, but it ſpeaks of Mercy: now the diſpenſation of everlaſting Mercy belongs not to the Covenant of Works, but of Grace: the Covenant of Works hath no mention of Mercy: Beſides, wherever any mention is made of favour to fallen Adam's Children, it is of Grace: The firſt Covenant affords no relief to theſe. It outreacheth the power of fallen Man to keep that Covenant, and in ſuch a way to obtain the Promiſe.

ccVide Synopſ. pur Theol. Diſput. 22. S. 13, 14. &c. Poedus Evangelicum vel vetus eſt, vel novum Maccov.It is a grand miſtake for any to account nothing Goſpel, but the New-Teſtament: Indeed the greateſt part of the Old-Teſtament is Goſpel, containing the Gracious Tranſactions of God with fallen Man: Now wherever ſuch a thing is made mention of, it muſt needs come under the tenor of the New-Covenant, the firſt being made weak by the Sin of Man, & no wayes able to help him, Gal. 3. 21. Which could have given Life viz. to fallen Man. Moreover the ſcope of this whole Pſalm, is evangelicall, namely, to repreſent God to us acting in the application of the mercies of the Covenant of Grace, Pardon, Forgiveneſs, Pity, tender Care, &c.

Object. But if fearing God, keeping his Covenant, p. 5doing his Commandments be here conditions of this Promiſe, then it is legall, for theſe are Works.

A. Conditions are ſaid to be of two ſorts.

1. Antecedent, which hold forth the cauſe, whereof the fulfilling of the Promiſe is the effect, and ſuch conditions in a Covenant, are ſaid to merit or earn: ſuch were the conditions of the Covenant made with Adam: Do and live. He was to have earned his happineſs in a way of doing, and this is legal.

2 Connex and Conſequent, which only holds forth the Connexion of things, or the way and means of conveyance, by and in which God gives the things which are promiſed, but not for which, and yet without which they are not given. See, Rom. 8. 13. And of this ſort are the conditions of the Goſpel-Covenant, d Requiruntur equidem in hoc (ſcil. foedere fidei) opera rerum, non primario, ut ſcil. ex iis homo juſtificetur: ſed conſequenter &c. Maccov.among which theſe in our text are to be numbred: and this is not legall, but purely evangelicall: they merit not as Works, but only lead as the way to inherit the Promiſe, otherwayes many expreſſions in the Goſpel muſt needs be accounted legall, where doing this and that, bears the reſpect of a Connex-condition. See, Heb. 12. 14. Rev. 2. 17. &c. Tit. 3. 8. Moreover, in the legall conditions, there is required perfection, in theſe God reſpects ſincerity. Hence.

Doct. God hath in the Goſpel promiſed everlaſting mercies to all thoſe that keep his Covenant.

The matter now to be treated of, being the Covenant, in which Gods profeſſed People ſtand obliged, and principally that part of it which is incnmbent on them to look carefully to, that we may the more clearly underſtand p. 6it: The explication may be taken up in conſidering. 1. Something of the nature of a Covenant in general. 2. What Covenant is here intended, and ſomething of its diſtinct nature. 3. What it is to keep this Covenant. 4. What are thoſe everlaſting mercies that are therein ingaged. 5. The evidence, and grounds or reaſons of the Doctrine: Of theſe in order.

I. Concerning the natnre of a Covenant in general: eeFoedus inter Deum & homines, non eſt proprie foedus; ſed analogice Maccov.there is ſomething Analogicall for Gods tranſactions with his People, being ſuited to the condition of Mankind, hence, whatſoever is eſſential to a Covenant among Men, is here applicable by way of Analogy, and the conſideration of humane dealings, by way of Paction, will ſerve to afford much of light for the clearing up of our underſtandings in the way of our communion with God.

A Covenant, in generall, may then be thus deſcribed: It it a mutual Engagement between two Parties. Whatſoever is contained in this deſcription, neceſſarily belongs to every Covenant, and if you take away any one ſyllable of it, it deſtroyes the nature of a Covenant.

In this Deſcription three things are obſervable:

1. ffArk of Covenant opened, pag. 6.That it is required to every Covenant that there be two parties concerned in it: the notion of a Covenant belongs to the head of Relation, now all Relations are made up of two parties: every Relate muſt have its Correlate: if there be a Father, there muſt be a Child: if there be a lender, there muſt be a borrower: ſo if there be a Covenanter, there muſt be one to be Covenanted withall. It is improper to ſay a man Covenants with himſelf, or if he doth, he muſt pnt on a double reſpect, or repreſent himſelf under various conſiderations to himſelf. And as there muſt be two parties, p. 7ſo no more than two parties are in a Covenant, abſolutly neceſſary; nay, properly there can be no more: For although there may be ten thouſand Men engaged in a Covenant (thus all the Subjects in a Kingdom do ſtand in Covenant-relation to their Prince) yet ſtill they conſtitute but one party in that engagement. This doth not deny but that a Covenant may (in caſe of need) admit of an interpoſing Party, whoſe place and buſineſs may be to ſtand as a ſurety, and that either for one Party, or elſe between both, and for each; which latter ſort of ſurety is alſo called a Mediator: ggId. Cap 7.yet this is not eſſential unto a Covenant as ſuch, i. e. there may be a proper Covenant without it: although (as caſes may be circumſtanced) it is ſometimes very needfull for the better, and more firm eſtabliſhment of a Covenant: But this makes not an encreaſe of the number of Parties, becauſe his ſuretiſhip placeth him with, and puts him into the ſame ſtate and condition in which the party or parties do ſtand, He being involved in the ſame obligation with them.

2. hhIn foedere ſe mutuo ſolenniter obligant. KeckermIn every Covenant there is an obligation or engagment and therein it agrees with all Bills, Bonds, mortgages, or whatſoever of the like nature. That a Covenant is an obligation, will appear from the end or intent of the making of it, and that is to give the greater ſecurity to thoſe tranſactions that are between men. It is that there may be afforded the beſt aſſurance that can be for the performance of a promiſe: Now it is the obligation under which a man ſtands that puts him upon it to be the more carefull to ſtand to what he hath promiſed to do, who might poſſibly be otherwayes ſlack and remiſs in performing of it: And hence we read of the bond of the Covenant, Ezek. 20. 37. I will bring you into the bond of the Covenant. i. e. either under the forfeiture of the obligation, or elſe to renew p. 8their obligation; and ſo there be ſome that interpret it, I will afflict you till you ſolemnly renew Covenant. Yea, it is ſo eſſential that ſometimes the Covenant receives Denomination from it, Zech. 11. 7.

3. In every Covenant there is a mutual obligation; and herein conſiſts the form or diſtinct nature of it: hereby it is diſtinguiſhed from a meer bond or obligation, for though in that there be two Parties, and alſo an engagement, yet this engagement is but on one ſide, it is not mutual; and the reaſon of this difference lyes here, becauſe a bare bond, is an acknowledgment of a debt due upon the account of ſomething already received in hand, unto the payment whereof he herein ſo far gives ſecurity: but a Covenant is an agreement about ſomething to be done on the one part, and upon the due performance of it, there is ſomething to be received on the other part, and that the one may have his work done, and the other may not looſe his recompence, hence there is mutual ſecurity given, and this is properly a Covenant: Thus the Covenant between God and us runs upon ſuch terms, I will be to you a God, and you ſhall be to me a People, Exod. 6, 7.

But for our more full conſideration of the mutual engagement of a Covenant, we may obſerve a few particulars explicatory, viz.

1. In every Covenant there is ſomething to be performed, and ſomething to be received upon performance; theſe two are properly the matter of a Covenant, or the things that go in to its conſtitution, which two when they are in a Covenant-way ratified, do conſtitute its form, it ariſeth from, or is grounded upon the occaſions of dealing or trading between one and another: in like manner we ſhall find in Scripture, that the Covenant of God is mainly made up of precepts and promiſes, for the matter of it, I ſay mainly, for though it be accidentall to a Covenant, yet ſometimes, and in ſome Covenants p. 9there is alſo a forfeiture unto which the party who is bound to performance of any thing, doth ſtand obliged, beſides the loſs of the benefit he might have gained, by doing of his duty, and this alſo we find to be in Gods Covenant, and is comprized under the threatnings which are annexed unto it.

2 The ground or reaſon of a Covenant is, that each Party may be ſecured from ſuffering any damage by the other; but may be able to claim and recover the performance, that the one may not fail of having his work done according to his mind, and the other when he hath done it may not be at a loſs for his recompenſe: each Party is concerned to have ſecurity from the Party he indents withall.

3. Hence it is requiſite that the obligation ſhould be mutual, becauſe this is the only way for men to expreſs fair dealing one with another, and ſo to be able to uphold a loving compliance: It is the proof of ſincerity: deceitfull men will give fair words, and make plauſible promiſes; but every honeſt and well meaning man, will be as willing to be bound as to have another bound to him, and therefore will be as ready, to give as to take ſecurity: It is true ſuch proceedings among men ariſe from the falſeneſs which Man is prone to, which God is a ſtranger from, and therefore in himſelf needs not ſo to be engaged: His Promiſe is unfailable, but He indulgeth it to the weakneſs of our Faith.

4. Hence alſo (the obligation being mutual) there is no Party in a Covenant that is at liberty, or ſtands free, but is under engagement: It is not now at his pleaſure whither he will do or not do, though before it might be: Yea, God Himſelf, though a free Agent, and His Grace is free Grace, who might have choſen whither ever He would have come upon any termes with His Creatures; yet acknowledgeth His Covenant-engagement in which He hath bound Himſelf, and bids us humbly to plead it, p. 10Pſal. 74. 20. Neither doth this infringe, but inhaunce the free Grace of God, that He is thus freely bound, who might, without wrong to His Creatures have ſtood free.

5. By reaſon of mutual obligation, and that with reſpect to performance and recompence. Hence in every Covenant there are two things alwayes to be diſtinctly, and carefully conſidered, namely the conditions and the conſequents.

1. Conditions, wherein there is ſomething required of, and engaged in to be performed by the one Party, this is ſo eſſential, that there can be no Covenant without a Condition. They are groſly miſtaken who would propound that, as one difference between the Covenant of Works, and that of Grace.

That that had Conditions in it, but this hath none, but is abſolute, or a free and full Promiſe without any Condition. To deny it to have Conditions, is to deny it to be a Covenant. In the Covenant of Grace Beleevers not only have a hope, but it is a grounded hope, and it is grounded in the Covenant. Now that ground of hope which flowes from the Covenant to the Party ſtanding engaged to ſervice, is properly from the condition of it; why elſe might not every one to whom the Goſpel is propounded enjoy this hope? contrary to, 1 Joh. 3. 4. He that hath this hope purifyeth himſelf as He is pure. i. e. He Fortifyeth his Hope by his Obedience: and thus every Goſpel-command becomes a Covenant-command. There may be an abſolute command of meer Lordſhip, or Soveraignty, but it cannot bear a relation to a Covenant, as a part of it, but it muſt, beſides the nature of a Command, bear alſo the notion of a Condition: for, where there is a Comand without a Promiſe, that is an act of meer Lordſhip, ſuch an one proceeds according to Power, but where there is a Command with a Promiſe, or threatning adjoyned unto it, this is now cloathed with p. 11the reſpect of a Covenant-command, & ſo carrys the nature of a Condition in it with reſpect unto the Promiſe: as when God commands us to believe, & promiſeth that if we ſo do we ſhal be ſaved, or threatens, that upon failnre of believing, we ſhal be damned, Mark. 16. 16.

2. Conſequents, where there is a Promiſe, or a threatning, or both annexed to the Condition, and engaged in: As the command is laid upon the one Party, or the Condition is undertaken by him, ſo the Promiſe is made and engaged in by the other Party: I do not ſay meerly or abſolutely a Promiſe, but a Promiſe bearing a relation or reſpect to the Condition. Every Covenant-Promiſe is an Hypothetical Promiſe. One may indeed, who is a free Agent, make (if he will) an indefinit Promiſe, or abſolute to another, to do this or that for him, but here is but a ſingle, and not a mutual obligation, and thereupon it beares not any relation unto a Covenant, where the tye is mutual: God was not tyed by any neceſſity of nature to this or that way of dealing; He might therefore, had it ſeem'd good in His eyes, have acted meerly as a Soveraign, and promiſed Life and Salvation, illimitedly to theſe or thoſe according to pleaſure; but becauſe He hath choſen to deal with Man in the way of a Covenant, therefore He doth not ſo do. An abſolute Promiſe cannot be a Covenant-Promiſe, becauſe it contradicts the nature, and takes away that which is eſſential to a Covenant. Hence, neither doth this diſtinguiſh the two Covenants, the firſt and ſecond, that the Promiſes of the one follow the Conditions, the Promiſes of the other are without any conſideration. Every Covenant muſt have the eſſential requiſites of a Covenant in it, the Promiſes of it muſt therefore be conditional, and the fulfilling of them conſequent upon the performance of the Condition: and in the ſame relation with the Promiſes are alſo the threatnings, one referring to the performance, the other to the non-performance p. 12of the Condition, See, Iſa. 1 19, 20. Mark. 16. 16.

Thus of the nature of a Covenant, as to the eſſentials of it: but for our more full and clear underſtanding, we may conſider that there may be ſome accidental difference between one Covenant and another, according to the different capacity of the Parties: we may therefore obſerve this one diſtinction of the Covenant, viz.

iiFoedus eſt par, vel impar Kecker.Some Covenants are made between equals on equal termes, others are made between ſuperiours and inferiours; which occaſions a great difference in Covenants.

I. Some are made between equals upon equal termes, which parity or equality I underſtand not, with any reference to their perſonal capacity, but only as they ſtand under or related to the Covenant tranſaction: and then are both Parties equal, when in their dealing and obligations they ſtand upon equal or even ground, which is,

1. When the obligation is not only mutual, but alſo enterchangeable, viz. when each of the Parties ſtands alike bound, both to conditions and conſequents, and this is a complicate Covenant, when the performance of it is requiſite from, and the thence ariſing profite or loſs is to fall upon both alike; of this nature or kind we are to account all Leagues offenſive and defenſive which are made between Kingdoms, or Colonies, no wayes depending one upon another, but by acts of friendſhip: ſuch alſo are Marriage-Covenants; for, although the Parties are in ſome reſpect unequal, yet the obligation to duty, and the benefits ariſing, are interchangeable.

2. When, although the Condition lyes upon the one Party, and the conſequent upon the other, or one is bound thus to do, and the other to remunerate him ſo doing; yet ſtill the profit or loſs is no wayes more or leſs redounding to the one then to the other: as when p. 13a Covenant is made, that ſuch a perſon ſhal do this or that piece of ſervice, for which (if he perform it) he is to have ſuch a recompenſe; if he performe it not, he is to have nothing: here neither hath any advantage over the other: here all obligations on either ſide are meerly hypothetical, and there is no fault in neglect.

3. When one Party ſtands in no more need of ſuch a Covenant then the other, the one hath as much dependence as the other, and no more, there is no more natural tye or neceſſity here or there, here alſo is ſome ſort of equality.

2. kkImpar, quo altera pars confoederatorum eſt ſuperior altera inferior. Idem.Others are made between ſuperiours and inferiours; where I alſo conſider ſuperiority and inferiority, not barely as it may be in tho ſubjects themſelves, their nature, ſtation, &c. but only as they ſtand unequally in the Covenant, and this difference is to be conſidered in two reſpects.

1. Whither the Parties in all other reſpects be equal or no. Yet when the one Party hath a neceſſary dependance upon the other, for ſome benefit which he abſolutly wants, and is to receive from him, which the other hath no need to confer upon him, nor is any wayes advantaged by that which he is to do for him, and he therefore doth it meerly upon the others neceſſity, for which he expects ſome acknowledgment, and accordingly condeſcends to termes of agreement, thus the borrower is a Servant to the lender: Thus a Potent Prince ſome times undertakes the protection of a diſtreſſed State. Thus alſo God in Chriſt undertakes the defence and ſalvation of a Company of poor undone periſhing Sinners that ſtood in abſolute need of His help, but of whom he had no need, but only to do them a pleaſure, and thus Hezekiah pleads the Covenant of God, Iſai. 38. 14. I am oppreſſed, Lord undertake for me, Thus they, Jeremi. p. 1414. 9. We are called by the Name, leave us not.

2. When the one Party hath full and abſolute power ever the other Party; it is in his hand, and he hath ful… right and priviledge to do with, and diſpoſe of him according to his own pleaſure, and may therefore lay upon him what obligations he ſees meet, and bind him to ſuch Conditions as ſuit beſt with his own Will; and the other ſtands under a neceſſary engagement, either by duty, or at leaſt becauſe his Condition is ſuch as he muſt needs accept of ſuch terms as are propounded to him, or elſe he hath no hope nor help in his hand: Here is a full and abſolute Superiority, and Inferiority; and it is an Act of Voluntary Condeſcendency in him to come upon any terms of agreement, who might have been inexorable: Thus it is in the Hand and Power of the Conquerour to give Conditions to the Conquered, and it is a favour to do it when it was in his Power, and it may be he had been many wayes provoked to have deſtroyed them; and if he give them fair and noble Conditions, his great Candor, and Royal Magnificence is therein expreſſed. In this Covenant thus circumſtanced, the Conditions of it are truly and properly called a Law, becauſe they are propounded with the Authority of the Superiour; and the Inferiour is held under a neceſſity, either to accept of them, or to ſuffer. Hence, alſo the Scripture uſeth the Word Covenant and law Synonymically, and indifferently; and each Synechdochically; and as the Condition is called a Law, ſo the conſequent, or the engagement made on the Part of the Superiour is called Grace, becauſe it is a free yeelding in him to become bound in any favour, to thoſe that were under his Power, and whom he might as well have made to feel his ſeverity: So that in this ſtate of Superiority, and Inferiority, which is abſolute, a Law given, with a Promiſe, or threatning, or both, annexed to it from one that hath full and free Power to enjoyne it, and ſignified p. 15unto thoſe that do ſtand under a tye of neceſſity or duty to accept of it, and do not withſtand it, is properly to be reputed a Covenant, it being a mutual obligation between two Parties, which ever conſtitutes a Covenant: And this may ſuffice for the explaining of the general nature of it; the particular conſideration of which things, ſo farr forth as they may be made uſe of, as applicable to the preſent deſigne, viz. The nature of the Covenant between God and His People, will follow in the ſequell

II. We are to conſider what Covenant this is which is here intended, and ſomething of its dictinct nature: and that the way unto this may be made clear, we muſt take a brief ſurvey and view of the whole tranſaction between God and Man, ſince the time that God created him upon the earth, and the accommodation of each Covenant to the ſtate of Man, whether pure or lapſed.

llSee Dr. Gouge Comment. on Heb. 8. 6, 7, 8.Heb 8:6Heb 8:7Heb 8:8Now theſe Covenants are of two ſorts, viz. of Works, and of Grace; and are uſually called the Old and the New Covenant: of each I ſhall ſpeak ſomething, to ſhew wherein they agree, and wherein they differ.

1. The Old Covenant, or Covenant of Works was accommodated to the State of Man in his innocency, and is therefore called of Works, becauſe it was propounded under the notion of Work, and Wages: mmVi Foederis, moralia opera Creaturae reſpectum habent ad felicitatem. Alſted. Theol. pag. 361.though there were abundance of Grace in that, taken in a large ſenſe, for, not only all thoſe habitual principles, with which Man was furniſhed, as Knowledge, Righteouſneſs and Holineſs, impowring him to do his duty, which were Additions to his Nature, and are entituled the Image of God; were Gods free gift: nay, His Creation it ſelf was an effect p. 16Gods bounty, who did not owe him a Being: but alſo the reward propoſed was of that Nature and Value, as that the Pepper-corn of Man's moſt perfect obedience, (which could no wayes enrich or profit his Lord) could not be thought to hold a valuable proportion to it: Yet, notwithſtanding, there was a Rule of Juſtice alſo attended in this matter (which is no Egyptian Task-Maſter, requiring Bricks where no Straw is given) God therefore made Man upright, Eccl. 7 29. i. e. Fitted him for His Rule, with a concreated Power to attend it, and he ſuited a Rule to this capacity, and both told him what was his Work He expected from him; What ſhould be his Wages if faithfully performed; What ſhould be his damage in caſe of non-performance: His Talent was given him, and he was himſelf to improve it, and therefore is it called a Covenant of Works.

2. The Covenant of Grace was every way ſuited to the condition of fallen Man, who having loſt the Stock and Eſtate, the truſt whereof was at the firſt committed to him, and now become utterly Bankrupt, and no wayes able to ſet Ʋp again of himſelf, muſt have indulgence ſhown him, and help afforded to him, otherwiſe he is ruined for ever, and it is therefore principally ſaid to be of Grace, becauſe the whole contrivance of it in all things, as it reſpects the objects, namely Man, is abſolutely free. Man was a forfeited Creature into the hands of revenging Juſtice, and God might have left him there for ever, and done him no more but his right, it was then great Grace to ſtoop to make a New Covenant with Him: and the whole frame of it, in all the parts of its Conſtitution is ſo conſidered and ſtated as carries with it a manifeſt demonſtration of the Riches of Grace.

That theſe two Covenants are not only diverſe, but oppoſite, the Scripture ſeems to declare, though this being the oppoſition of Species, there are many things in p. 17which they do agree; and there have been dangerous errors which have aroſe from miſtakes in this point: It may not then be amiſs for prevention here to put in two or three Conſiderations.

1. The Covenant of Works and of Grace agree in the general nature of a Covenant: for this we may ſee the deſcription given under the former Head, for they are both of them equally Covenants: My meaning is, the tranſactions in them are Analogicall, or accomodated to our conceptions of a Covenant, in both alike.

2. The Covenant of Works is not deſtroyed, but accompliſhed by the Covenant of Grace. The Covenant of Works was in ſome ſenſe an everlaſting Covenant, for it was not to be taken away by diſanulling, but by accompliſhment: This he who knew his own Work profeſſeth, Mat. 5. 17. I am not come to deſtroy, but to fulfill, viz. The Law, i. e. the firſt Covenant for He came to merit Heaven for us in a way of Doing; and in this ſenſe one Covenant is not againſt another: See, Gal. 3. 21. Is the Law then againſt the Promiſe of God? God forbid: The Covenant of Works ſtands of ſuch force, and bears ſuch a Relation to all Mankind, that it muſt be fulfilled to a tittle, and ſo ſatisfied, or elſe no Man cannot be ſaved. The Covenant of Grace wageth no War with that of Works, but its buſineſs is to find out and propound a Way, whereby it may be fully performed according to all the challenges of it, and ſo as thereby clear diſcovery may be made of Grace unto Man, for whom it is fulfilled.

3. Yea, Man's Salvation is ſo contrived in the Covenant of Grace, that the Juſtice of the firſt, and the Mercy of the ſecond, the Righteouſneſs of the firſt, and the Peace of the ſecond, do entertain each the other with mutuall embraccs of perfect amity, Pſal. 85. 10, 11. And herein indeed are manifeſted the unſearchable depths of infinite Wiſdome, that the Covenant of p. 18Works is not laid by as an uſeleſs thing, but is acknowledged in all its claimes and challenges; yea, and Gloriouſly, Triumphantly Exalted, and yet the People of God removed out of harms way, and no whit endangered by it, as being not perſonally under the Law, but under Grace, Rom. 6. 14. But I proceed.

That Covenant which is now under conſideration, is the ſecond, or New-Covenant, or Covenant of Grace, in which only it is that the everlaſting Mercy of God breaks forth and appears to the Children of Men, now fallen from the obedience of the firſt.

This is by ſome called One Covenant, becauſe it indeed contains in it but one deſigne, viz. The exaltation of the Glory of mercy (tempered with Juſtice) towards a company of undone Men: The procuring and accompliſhing of which, in this way, is that one buſineſs which is directly aimed at in it. But yet if we look upon it narrowly, and view it from the beginning to the end, we ſhall find that there are contained in it two diſtinct Covenants, and both of them Covenants of Grace. Now the reaſon why we are to look upon the buſineſs of Man's Salvation to be performed in two Covenants, will plainly appear, if we conſider the three particulars laſt mentioned: from whence we may gather that there are two Works to be done, in the bringing of fallen Man to Glory, viz.

1. The firſt Covenant is to be compounded with all and ſatisfied, the demands of the Law muſt be anſwered, and that muſt be according to the rigour of Juſtice; every Condition of it muſt therefore be fulfilled to a tittle. & foreign Mat. 5. 18. There is nevera ſyllable of mercifull condeſcendency in that Covenant; nor, though fallen Man be a Bankrupt and broken Merchant, will it ever come to any loſing compoſition with him; whither he have or have not to pay, it will have all its due in weight and meaſure.

p. 192. The Condition of the New-Covenant muſt be performed, for, in, and by thoſe that are brought under it. For, though there are other Conditions, and ſuch as are ſuited to the ſtate of fallen Man, and the manifeſtation of the Grace of God to him, yet they are as poſitive unalterable Conditions as thoſe of the firſt, nnSee Pareus on Gen. 18. 19.Gen 18:19and do as certainly exclude from happineſs and ſentence unto miſery thoſe that fall ſhort of them, as did the firſt, Mark, 16. 16. Now theſe are two diſtinct things, and unto them are adapted two diſtinct Covenants, though both are full of Grace to fallen Man, which will be further cleared when we conſider the difference between them. And indeed the want of this conſideration is that which puzzles many a ſoul, and makes them confuſed in diverſe conceptions which they have concerning the Covenant: for (as learned ooPreface to Covenant of Redemption opened.Doctor Owen well obſerves) to the underſtanding, conceptions, and notions that Men have of the Covenant of God, and as this Doctrine is ſtated in their minds, ſo are their conceptions of all other ſacred Truths conformed.

ppArk of the Covenant, P. 1.Of theſe Covenants the firſt is by divines called the Covenant of Redemption, and the other the Covenant of Reconciliation: For although God be reconciled in the firſt, or ſatisfaction is given Him, which he takes up with on the account of all His choſen, yet the actual tranſaction between God and Man, or mutual Reconciliation is accompliſhed in the ſecond. In the firſt is the Price of Man's Ranſome pay'd, and he by Price redeemed, therefore ſtiled of Redemption. In the ſecond, the application of it is made, and the heart of Sinners is reconciled unto God: Hence termed of Reconciliation. When the Scripture ſpeaks of the Covenant of Grace, it ſometimes p. 20intends the one, and ſometimes the other of theſe, and though theſe two agree in many things, yet the difference between them is ſuch, as will well amount to ſuch and ſo great a diverſity, as to denominate them two really diſtinct Covenants. qqIdem. Pag. 114. &c.They both indeed ariſe from free Grace, as their Originall giving Being to them, and they do each deſigne the Glory of this Grace as their ultimate end, and the Salvation of Man as the way by which, or Man with reſpect to his Salvation, as the ſubject in which that Grace is to be glorified; and they equal extend only to the Elect, and all of theſe as the ſubjects of Application of that Grace in which they are terminated; and do laſtly center only in Chriſt as the undertaker, and great Efficient that is uſed in the accompliſhment of them; for in both of theſe Covenants Chriſt ſtands in our Room and Place, and is reſponſible for us, in the one as a Sacrifice, in the other as a Surety: But yet there are diverſe remarkable differences in them: For,

1. rrIdem. P. 118. ctc.They have different Parties: In the one God and Chriſt are the two Parties, i. e. Chriſt Perſonall, or the Perſon of Jeſus Chriſt God Man; but in the other God the Father, Son and Holy Ghoſt make the one Party, and Chriſt Myſticall, i. e. Chriſt and His Church conſidered as One, do make the other: And that I here put Chriſt into both Parties is not to be wondered at, becauſe He is Mediator, and Surety on both ſides: Chriſt is looked upon in the firſt as a Peculiar Perſon Covenanting, in the other as a common Perſon in the Name of His Elect. Hence, in the firſt of theſe the People of God are not to be looked upon as Parties indenting, but as a Subject indented for; they do not Covenant to redeem themſelves, but are the Matter of Chriſt's Redemption, and hence they are contained, not in the Condition, but in p. 21the Promiſe of that Covenant, Iſa. 53. 10. If he ſhall make His Soul an offering for Sin, There is the Condition, His Soul ſhall ſee His ſeed: There is the Promiſe; here therefore they ly in the Promiſe, and there Salvation is the wages of Chriſt's Obedience: but in the ſecond they are indenting in Chriſt, and ſtand with Him under a Covenant-Condition: Text; and this will ſhew us a ſatisfactory reaſon, why many Promiſes come abſolutely to us, which are yet conditionall Promiſes in the Covenant they belong to: ex. gr. The Promiſe of Converting, Healing, Leading, comes abſolutely to the Elect, for they are converted without any previous Condition in them; nor can we juſtly ſuppoſe any previous Preparatory diſpoſitions or qualifications, as Conditions aſcertaining converſion: Hence that, 2 Tim. 2 13. If we believe not, He abideth true, He cannot deny Himſelf. i. e. His Promiſe made to Chriſt: But ſtill if we referr this Promiſe to the right Covenant, it is conditionall, and belongs to the Covenant of Redemption; where, for the obtaining of this benefit, Chriſt ſtood engaged to buy him out of the hand of the Law, and purchaſe and make payment for him of an inheritance among the Saints; and if Chriſt had not fulfilled the condition of that Covenant, no Elect Perſon had ever been converted: It was Chriſt that agreed for; yea, bought and pay'd for them firſt: Hence it is, that although the Goſpell be propounded ſo in the Covenant of Reconciliation, as to Promiſe Life upon condition of Believing, yet God in faithfulneſs doth give to His Elect this Grace of Faith, makes them Beleevers againſt their naturall Wills, taking away Obſtinacy and Infidelity, and ſo brings them under the Condition by meer Grace, becauſe there is a more ancient Covenant of Grace than the Goſpell-Covenant, in which He ſtands fully and freely obliged thus to do.

2. The one of them is between equals, the other is between Superiours and Inferiours: When I ſay the firſt p. 22was between equals, my meaning is, that both the Parties were equal, and the terms alſo equal. There was an equality between the Parties, it was a compact made between God the Father and His Fellow, ſo Chriſt is called, Zech. 13. 7. He counted it no Arrogancy or Injury to be His Compeer Phil. 2. 6. An equality alſo in the terms, it was a free Covenant on God's Part, He was not at all obliged to it, but did it according to His good pleaſure, Col. 1. 19. It was Voluntary alſo on Chriſt's Part, He did it ſpontaneouſly, Phil. 2. 7. Whereas the other is between Parties greatly diſproportionable. As in the Covenant of Redemption, the Parties were equal, and the Conditions equal; what Chriſt pay'd down was worth that which he received, His Blood was Precious, and well worth the Lives of all that were Redeemed by Him ſo here in the other the Partyes are in themſelves greatly diſtant; there is the great God on the one ſide, and Man who is but a Worm on the other, a Holy God, and Sinfull Man, a Soveraign God, and Man a forfeited creature, loſt, undone, miſerable: the condition alſo and conſequents of this Covenant hold no proportion of vertue between them, a little Faith and an exceeding weight of Glory. Again, the one Party He is free and no wayes neceſſitated, might have glorified Himſelf in their ruine, and He is Soveraign, they are condemned Captives, He may lay what He will upon them, and they are bound to accept it, and if they do refuſe it, that refuſall ſhall encreaſe their guilt.

3. Though the Covenant of Redemption was a Covenant of Grace, reſpecting the deſigne and ſubject it aimed at, and that both on God's Part, and on Chriſt's Part, both of them conſpiring, and propoſing the recovery of fallen Man, from a ſtate of miſery without any merit of his own; yet in the true nature of it, as it was made between the Parties Covenanting, it was a rigid and ſtrict Covenant of Works: If we conſider what the Redeemer p. 23was to do for the procuring of Salvation for His People: Jeſus Chriſt, ſtanding in our room and ſtead, undertook and engaged to perform every tittle of the firſt Covenant: He did not aſſume a Lordſhip over it to abrogate it, but became a ſubject of it to fulfill it, Mat. 5. 17. and upon this account, or on theſe conditions He was to receive His reward: the conditions that were laid upon Him were Works: It was by Obedience that He was to Redeem us, Rom. 5 19. By the Obedience of One, viz. Chriſt. Hence all the Sins of the Elect were laid upon Him, and He was fain to bear them, elſe He had not born them away from us, Iſa. 53. 3, 8, 11. But the Covenant of Reconciliation is grounded upon termes and conditions, which are in their own nature gracious: Hence, the Apoſtle tells us, It is of Faith that it might he of Grace, Rom. 4. 16. In the one of theſe there is a perfect Righteouſneſs to be compleatly performed, but in the other there is a Righteouſneſs already wrought to be accepted and laboured in.

4. In the Covenant of Redemption there was no Mediator: there were only the Parties indenting. There was indeed no need of a Mediator, for there was no difference between God and Chriſt to be taken up, for they were perfectly ſatisfied one in another; neither was there any ground of diſtruct between God and Chriſt, for they could readily take each others Word and Promiſe: nor had they any reaſon or occaſion to ſuſpect one another. Indeed there could not poſſibly be a Mediator in that tranſaction, for there was none that was capable to be an interpoſing Party between God the Father and Son. But in the Covenant of Reconciliation there is a Mediator, Jeſus Chriſt, who ſtands between both, that He may bring God and Man into Covenant together, and maintain the bond of it, occuping the room of a Surety, undertaking, and giving ſecurity that there ſhall be fair and faithfull dealing on both hands. p. 24Hence we have that aſſertion, Heb. 12. 24. Jeſus the Mediator of the New-Covenant, which belongs to the Covenant of Reconciliation: Fallen Man is jealous of God, becauſe he knows Him not, and conſcious of his own ill-deſerving: God is juſtly jealous of Man, who is become a lyer, a faithleſs creature, and not to be truſted, alwayes ready to falſify his Oath, and break his Covenant. Hence in ſuch a Covenant wherein Man is to be dealt withall as one Party in it, there was neceſſary of a Mediator, elſe there could have been no ſafe and ſecure tranſaction with him. Other difference might have been propounded, but theſe may ſuffice to ſhew that there is a real and eſſential difference between thoſe two Covenants.

Touching the nature, properties, and excellency of the Covenant of Redemption, though it be of great worth and uſe to contemplate, yet it belongs not to our preſent diſcourſe: The matter we are upon referrs to the Covenant of Reconciliation, in which Man ſtands as a Party actually engaged to the performance of thoſe terms and conditions which are required of him therein; and it is only in the way of his attendance thereunto, according to the ſcope and tenor of them that he can expect to enjoy the conſequent bleſſing there promiſed.

Of the Covenant of Reconciliation we may take this Deſcription.

It is that mutual engagement, in which God the Father, Son and Spirit on the one ſide, and His Church or People on the other ſide, ſtand engaged, in Conditions, and conſequent Promiſes. I mean, that the Church is engaged to Conditions, and God to conſequent Promiſes.

This Covenant preſuppoſeth the Covenant of Redemption to have gone before, and have made way for it; and every true Beleever hath his eye alwayes upon it: For till ſuch time as Care was taken that the juſt claims and p. 25demands of the Law might be ſatisfied, and all the allegations which it could bring in againſt the Sinner cleared & removed, reconciliation and atonement was not to be hoped for: But now Chriſt having done that effectually, by fulfilling all Righteouſneſs, and ſuffering the full weight of puniſhment due for his Peoples tranſgreſſions. Now there is a fair Way, and an open Door for a treaty of Peace between God and Man, on ſuch gracious terms os God ſhall condeſcend to propoſe unto him.

The ground and reaſon of this Covenant is, becauſe God will deal with Man in a way agreeable to his nature, whom (being a reaſonable creature, and a cauſe by counſell of his own actions) he treats by making proffers to him, propounding fair and rationall Conditions, and adding gracious encouragements, and for the full, cleer, and unfailing performance of all, Jeſus Chriſt ſtands ready as an undertaker for the carrying on, and full accompliſhment of the whole buſineſs, on which account, and in reſpect of which Covenant, He is ſaid to be the Mediator between God and Man, 1 Tim. 2. 4.

Now this Covenant of Reconciliation is that which we uſually call the Goſpel-Covenant, becauſe it brings in it the glad tydings of Peace, or carryes in it the diſcovery of a way wherein fallen Man may be reſtored to the favour of God, and the enjoyment of His everlaſting Love, which otherwiſe had been a thing hopeleſs.

Now this Covenant (that we may at length come to the particular buſineſs here intended) admits of a double conſideration, or is to be looked upon according to a different way of Adminiſtration, viz.

1. It may be looked upon according the inward and ſpiritual application of it to the Elect, as it is made uſe of to the bringing of them into the inviſible Church, and placing them among the number of God's effectually called Ones, which is performed by the efficacious operation p. 26of the Spirit of God, drawing of Souls home to Jeſus Chriſt by the means of Grace, making them powerfull to the end, and ſo putting theſe into a ſtate of Grace by Believing, which is the prime deſigne of the Goſpel: And according to this diſpenſation of it, it extends only to the Elect, and is indeed nothing elſe but the application of the Covenant of Redemption, to the proper Subject reſpected in it, be the means of the Covenant of Reconciliation: and in this ſence the Word Church is often uſed in the New-Teſtament intending only the converted Elect.

2. ſſArk of Covenant, P. 394.It may be conſidered according to the viſible and externall diſpenſation of it, in the way of the Goſpel, as it is exhibited in the Ordinances, and given out as an Edict from God unto thoſe to whom the Goſpel is ſent, and there carries in and with it the propoſition of Life and Salvation, and the threatning of Death and Damnation, and theſe according to the tenor of termes and conditions which are therein made known: and thus extends, or bears a relation, not only to ſuch as are true Beleevers, but others alſo, viz. Ʋnto all thoſe that are in the Viſible Church, with there ſeed, profeſſing Obedience to Goſpel-Order and Ordinances. To this Covenant, or this manner of diſpenſation of it, true Beleevers have truely and properly a relation, ſo far as they are viſible, and ſtand under viſible Ordinances.

Ʋnder this laſt Conſideration we are to look upon the Covenant to be preſented in our text, viz. The Covenant of Reconciliation according to the viſible and externall diſpenſation of it among ſuch a People as are in viſible Covenant with God: and this differs from the ſame Covenant according to the internall diſpenſation of it, in theſe thing.

1. In the One, the Covenant is firmly eſtabliſhed, and unalterably, God is become the God & portion of the p. 27Soul that hopes and believes in him, and Beleevers are made His People really, the ſoul is made to believe, the Covenant is firmly ſettled, and unmoveably: whereas in the other it is only propounded with the command and threatning on God's Part, and on the other hand as only outwardly & profeſſedly aſſerted & ſubmitted to by thoſe concerned, and that oftentimes deceitfully, Pſal. 73. 35, 36, 37. not but that many in the viſible Covenant have more than outwardly aſſented to it. True Beleevers give not only their hands, but their hearts alſo to God, but that referes to the internall and not the viſible diſpenſation of the Covenant.

2. In the One the Covenant is ratified and confirmed by a ſurety and undertaker for the performance of it, by all thoſe that are related to it: The Sonl having cloſed with Chriſt by Faith, he becomes a never ſailing ſurety for him, that he ſhall do his Part of it, and to him that all the Promiſes of it ſhall be fulfilled upon him: In the other it is not ſo, there is alſo Chriſt propounded as a ſurety, and His readineſs to undertake for us, if we will by Faith cloſe with and accept of Him to that end: He tenders Himſelf to be a Corner-ſtone, but withall threatens to be a ſtumbling-ſtone, and Rock of offence if He be not believed in but deſpiſed. In the one Chriſt is an undertaking Mediator, in the other only a proffered Mediator. In both we are aſſured that there is no treating with God, but by a middle perſon: the one tells a Beleever, that Chriſt ſtands in his room reſponſible for him; the other tells all that are the ſubjects of it, they may have Him for ſuch if they will, Rom. 10. 9.

3. In the one the good and happy eſtate of the Soul is made ſure, and ſtands firmly built upon a foundation which is immoveable; he that once truly believes in Chriſt is as ſecure of his bleſſedneſs, as thoſe that are now in full poſſeſſion of it, Rom. 11. 29. But in the other, Man ſtands only upon conditions, according to his p. 28performing, or non-performing of which he muſt expect to ſtand or fall. My meaning is, the condition is in one performed, or ſo engaged in, that the Promiſe is ratified; in the other it may yet ſtand unperformed, and ſo the ſubject of it is yet upon a hazardous bottom, and may be loſt and periſh for all his relation to it, Rom. 3. 13.

4. In the one the Beleever is fully diſcharged from any challenge of the Covenant of Works, the Law hath not any more claim to hold him under, Rom. 6. 14. Ye are not under the Law, i, e. As a Covenant, elſe Beleevers are under the Law as a Rule. In the other, a Man may be ſtill held captive of the Law, and ly open to condemnation, only a deliverance is promiſed to him on conditions, Job. 3. 13. For it is certain none can deliver us from the Law, but Chriſt, and He delivers none but thoſe that fly to Him, and place their truſt in Him: if Men be not found in Chriſt, more then by a viſible claim, the Law will ſeize upon them.

5. In the one a Beleever is brought under the Promiſes, and eſcaped from the danger of the threatnings: Life is aſſured him, and Death is removed from him, it ſaith he ſhall not dye but live, Rom. 8. 3. In Chriſt, i. e. by a living Faith: in the other a Perſon is lyable to both. verſ. 13. Where the Apoſtle directs his ſpeech to them under the notion and conſideration of viſible Beleevers, and ſo they have a reſpect to threatnings as well as promiſes: and the reaſon is, becauſe in the one the condition is looked upon as fulfilled (being ſo in part, and the whole undertaken for by Chriſt) Hence he is eſcaped the forfeiture: whereas in the other it is conſidered as a Covenant depending, and to iſſue according to the carriage of the ſubject.

Now theſe are not eſſential differences, ſuch as ſhould make it two Covenants, but all only ſuch as ariſe from the Modall diſpenſation of it: The reaſon of which different p. 29diſpenſation is, becauſe God will gather up His Elect out of the rubbiſh of the World, in ſuch a way, as ſhall tend to leave others alſo inexcuſable if they will not come in. Indeed the main reaſon of this viſible diſpenſation is for the Elects ſake, that they may be gathered in a way ſuting the nature of a reaſonable creature. There are many brought into the viſible Covenant that ſome may be ſaved of theſe many. God had rather a thouſand ſhould have the Goſpel unprofitably, than one choſen Veſſell want it. But God doth it alſo that ſuch as neglect the improving of it unto Salvation, may periſh with the greater condemnation, and more triumphant Exaltation of revenging Juſtice: Hence, not only the Couenant of Works, but the Covenant of Grace too, will have to lay to the charge of all ſuch as for abuſing of it, Joh. 3, 19.

3. What it is to keep Covenant?

Anſ. Keeping of Covenant is to be interpreted or underſtood according to the Relation and Station of the Party under conſideration: reſpect is alſo to be had to the quallity of the Covenant. Now in a Covenant wherein there is an imparity in the Parties (ttPoederis Dei cum homine ratio, non eſt inter eos qui Paris ſunt juris; ſed inter Dominum & Servum. Alſted. Theol. P. 360. and ſuch is the Covenant of Reconciliation) it is a thing very uſefull to be obſerved, that on the Part of the Inferiour there is ſomething to be done which is expected as a duty from him, unto which he ſtands obliged whither there were any conditions propounded or no; and that, either by vertue of a command given, which was a prerogative of his Superiour over him, if he had ſuch an abſolute power, or by voluntary, and illimited Promiſe made thus to do, or both. Whereas the Superiour ſtands equally poized in the Covenant, as one that hath no other tye or obligation lying upon him, but what is conditionall. p. 30Hence followes this difference in the nature of keeping Covenant, viz. The Superiour may keep his Covenant either wayes, namely, either by fulfilling the Covenant-Promiſe, or by executing the Covenant threatning, alwayes provided that it truly correſpond, or bear a due reſpect to to the deportment or behaviour of the Inferiour in the things which he thus ſtands related to: Hence it is, that God keeps His Covenan as well by inflicting puniſhment upon the diſobedient, as by performing mercyes for the obedient; although the Scripture uſually refers to that Letter. But now it is far otherwiſe on the part of the Inferiour, for Obedience is the thing which is expected from him, and therefore is engaged by a Promiſe annexed to it; but diſobedience is a wrong done to his Superiour, and is therefore Hedged with a ſevere threatning, and the guilt of it brings damage upon him: Hence it is that by obedience he is reputed to keep Covenant, becauſe then only doth he perform his Covenant-duty. Diſobedience is a breach of Covenant, becauſe he violates by it the Covenant-duty.

Now our preſent diſcourſe relates to the Inferior or his keeping Covenant, of which take this deſcription: It is his performance of the Covenant-condition of Obedience: where, by the Word Obedience, I do not underſtand a member of Religion contradiſtinct from Faith, or (or as the Word is often uſed to expreſs) the ſecond Part of Divinity, but only a correſpondent or ſutable demeanure to that Part of the Covenant which comes from the Superiour under the notion of a Law or Command, or ſomething that is required and expected to be performed in the Covenant: which, what it is, is yet under enquiry: and we are now to diſcuſs, viz.

Queſt. What is the Condition required in the Covenant of Reconciliation, conſidered as held forth in the viſible and externall diſpenſations of the Goſpell? and when this is well p. 31underſtood, we may eaſily conclude what it is to keep Covenant.

Anſ. But the anſwer of this queſtion is not without its difficulty, partly becauſe the way lyes very narrow between Antinomian and Arminian errours, and therefore there needs the greater exactneſs in cutting the threed true, partly becauſe I find Judicious and Orthodox Divines to vary in their expreſſions of it. But I ſuppoſe if we more narrowly obſerve them, we ſhall find that theſe differences will appear to be rather in words and termes, then in ſubſtance: for our better reconciling of theſe let us take notice.

1. That Faith and Obedience are the Parts of that Religion which is given to fallen Man as the Rule of his Life, is acknowledged by all Orthodox, and maintained as a grand Piller againſt Antinomianiſme, who (miſuſing the phraſe, Only believe) would exterminate New-Obedience from this Rule; whereas many places in the New-Teſtament do clearly ſtand for its confirmation: among many, See, 2 Tim. 1. 13. Where Love intends, and is but another expreſſion of Obedience, Tit. 3. 8. Good Works, are Works conformed to the Rule of Obedience: when God bids Men to believe, He doth not forbid them to obey, nor diſcharge them from Obedience, but doth together enjoyn them to it.

2. That both of theſe bear a relation to the Covenant of Reconciliation, or are in the Goſpell-Covenant as it is exhibited to Men in the outward diſpenſation of it, is alſo a Truth not doubted of by thoſe that love the Truth. And the reaſon for it is plain, becauſe (as we before heard) God ſtill tranſacts with Man in way of a Covenant; as alſo becauſe there are Evangelicall Promiſes made to the one and the other, and threatnings denounced againſt the neglect of the one as well as the other, which things declare that Obedience alſo hath its relation to that Covenant.

p. 323. That Faith is a new Covenant condition, is not a matter that needs diſpute (alwayes denying it to be a meritorious Condition, or any wayes to infringe the freeneſs of Grace, but rather to enhaunce it) the Goſpel is ſo full for it, and ſo clear in ſetting it in oppoſition to the Works of the Law, i. e. the condition of the firſt Covenant, and giving it the ſame place in the New Covenant, viz. Of a Condition; the Promiſe alſo which is conditionally annexed unto it, and that inſeparably, makes it beyond ground of queſtion, ſee Mark 16. 16. Joh. 3. 16. 36. Joh. 5. 12.

4. Hence the only enquiry here to be made, is, in what quality or conſideration Goſpel-Obedience ſtands related to the Goſpel-Covenant? There are ſome (yea, many) that determine that Faith is the only Goſpelcondition, and Obedience is a Goſpel-command, and the ground of this concluſion ſeemes to be, partly becauſe by believing we are brought into a State of Grace, & aſſured of Salvation, and Obedience follows afterwards: partly becauſe if Obedience be admitted as a New-Covenant-condition, we ſhall neceſſarily be reduced to a Covenant of Works. Others there be that look upon Obedience to be not only a part of, but a condition in the New-Covenant, and that unto which the conditionall Promiſe ſtands related as well as unto Faith, and that there is no danger by ſo ſaying and believing, of returning to the Old and Antiquated Covenant of Works. I perſwade my ſelf that there is here no real difference or contrary mind in the ſubſtance of what is believed, but that one thing is really intended, which may be reconciled in theſe propoſitions.

1. We are here to carry in mind the fore-mentioned deſtinction, viz. that the conditions propounded in the Goſpell are not Antecedent and Meritorious, or ſo propounded as to be the procuring cauſe of God's Love and Favour, or of the reward propounded in the Covenant, p. 33ſuch as were the conditions of the Covenant of Works and theſe propounded to Chriſt in the Covenant of Redemption: for whatſoever reſpected to price and purchaſe, we muſt referr it to Chriſt alone: But they are connex and conſequent, only pointing out unto us the way in which the free bleſſing of Grace is to be obtained by Mankind. Hence, we are utterly to diſclaim and oppugne all ſuch Popiſh Doctrines, as any wayes tend to render good Works to be meritorious of the promiſed good. This is certain, that the different way of proponnding one and the ſame thing, may greatly alter the quality and conſideration of it: If Salvation ſhould be of Works as the Cauſe, it would ſhut out Grace; but that good Works may be of the things that accompany Salvation, and that neceſſarily as concomitants, is very well conſiſtent with the free Grace of God; appearing in our Salvation.

2. That which makes a Command in a Covenant become a Condition, is when it is tyed (eſpecially when it is both Negatively and Affirmatively tyed) to a conditionall Promiſe, It is true, that a command poſitively given in way of meer ſoveraignty is no condition, but when there is a command given, and he that gives it, ſo obligeth himſelf with it to him to whom it is given, as to engage that if he truly and faithfully perform it, he ſhall be thus and ſo benefited by it; and alſo to threaten, that if he fall ſhort, he ſhall thus ſuffer: the command is now ſo qualified as properly to bear the notion of a condition, becauſe the Promiſe and threatning are poſitively related to it, and muſt accordingly take place.

3. God having pleaſed to deal with Man, in the Goſpell, in a way of Grace. Hence, though He do command him as a Soveraign, yet he mixeth Grace in all His Commands, ſo that there is no command which is enjoyned us in the Goſpell which brings not its benefit p. 34along with it. Or there is no command in the Goſpell which comes to us under the Title of meer Soveraignty, but alſo carryes with it the ſweetneſs of a Promiſe, as well as the rigour of a threatning. We may obſerve that the quality of a condition is not only put upon Faith, as, Mark, 16. 16. but upon Obedience too, Heb. 12. 24. Rom. 8. 13. That command in the Goſpell which if a Man do perform, he hath aſſurance of Life in his performance, but if he do not perform, he is certified of Death and Damnation by the neglect of it, and all this according to the propoſition of the Goſpell-Covenant, that muſt carry the reſpect of a condition; but ſuch is Goſpel-Obedience, as the Scriptures forecited, and many more do evidence, or we may take it thus: All that which God propounds in the Goſpel as needfull to be performed by us; yea, ſo needfull, as eternall Life, and Death are infallibly conſequent thereupon; yea, and are referrible thereto, is of the condition of the Goſpel-Covenant, and that is Faith and Obedience: ſeparate Obedience, and you have a Faith which is vain, Jam. 2. 14. and which may be found in Devils, verſ. 19.

4. Whereas Faith is ſometimes aſſerted to be the only Condition required of us in the New-Covenant, it is thus to be underſtood, viz. Either,

1. That Faith is the only Condition of our Juſtification, but not ſo of our Salvation. It is a Condition of our Salvation too, but not only: the Right and Title to Salvation is conferred in Believing, but there is Obedience alſo requiſite in the way to Salvation, Tit. 3. 8.

2. That Faith is the only Condition by which we come to have an intereſt in Chriſt's ſuretiſhip, but not of what is in this ſuretiſhip engaged by Chriſt for us that we ſhall do. By believing in him, Chriſt comes to be our acknowledged and actual Surety in the Covenant of Reconciliation, who was our deſigned and indented Surety in the Covenant of Redemption; but ſtill there is p. 35ſomething he ſtands Surety for us in, which is formally to be done by us, though vertually by the influence and efficacy of His Grace: God expects, and Chriſt promiſeth that we ſhould fear Him, and obey Him, and for this He ſtands bound in the behalf of every Beleever; yet the viſible Covenant being propoſed to us, as well as to Him: Hence, we alſo ſtand obliged to the performance of it: God in it tells us what it is that He expects of us if we hope to enjoy Him, which (though it muſt be wrought efficiently by His Spirit, yet it) muſt be formally performed by us, Tit. 2. 11, 12.

3. Faith may be ſaid to be the only Condition as it is a comprehenſive Grace: Both

1 As it is that whereby we lay hold upon Chriſt, and cloſe with the Promiſe in Him, and ſo come to be actually ſubjects of it according to rhe tenor of it in the Covenant.

2. As it is the Spring and Life of New-Obedience, i. e. ſuch a Faith whoſe Nature is to work by Love; and hence we find that the whole Spiritual Life of a Chriſtian is called the Life of Faith, Heb. 10. 38. Gal. 2. 20. It is not an idle, or dead, but a lively and working Faith: for indeed it is the Faith that mixeth with the duty of a Chriſtian that only puts a worth upon it in Gods account, the want of which ingredient renders the moſt ſpecious duties of Men of no value, Heb. 11. 6.

Queſt. But it may then be enquired whither Obedience be not rather a Promiſe made to Faith, than a Condition required of us in the New-Covenant? Since Chriſt hath Promiſed in the Goſpell, that he that believes ſhall be ſaved, and if ſo, then (by neceſſary conſequence) he that Promiſeth the end, Promiſeth alſo the means, i. e. All that which is requiſite to bring us to Salvation, and there Obedience may properly take its place.

Anſ. In ſatisfaction to this inquiry theſe things are well to be weighed.

p. 361. We muſt diſtinguiſh between a Promiſe made by God as one Party in the Covenant, and one made by Chriſt, ſtanding in the place of a Mediator interpoſing between both Parties: t Jeſus Chriſt Mr. Stone's Catechiſ Manuſcript.ſtands as a Mediating, Surety on both ſides: He makes Promiſes to His Father, that all that He requires of us ſhall be done: And He makes Promiſes likewiſe unto us, that all our Works ſhall be wrought in us and for us: He is a Surety for both Conditions, and conſequents of the Covenant; now the Surety repreſents the Perſon for whom He is ſuch, and therefore the Perſon is in Him engaged; for in that reſpect He ſtands on that Party, there being but two in a Covenant: If then a Surety Promiſe for us that we ſhall do thus or ſo, and that withall Promiſe to us that He will do the ſame thing in and for us if we will rely on Him for it; this doth not change the Nature of it from being a debt on our Parts; for though Chriſt hath promiſed us that He will do it in us, yet God ſtill look sthat it ſhall be done by us.

2. We are to diſtinguiſh between that which we ſtand poſitively engaged to, and that which God affords us to be our encouragement in ſtanding to our engagement: We ſtand engaged actually to ſerve God, to obey all His Commands: But of our ſelves we cannot do it, Joſh. 24. 19. Now to relieve our impotency, and animate our Obedience, Chriſt engageth to us, that if we will believe in Him, we ſhall ſerve God, viz. That He will put His fear in our hearts, that we ſhall not depart away from Him; He will give Grace. This is the excellency of the Covenant of Grace, that it requires nothing of us, but withall diſcovers to, and ſets before us what, and where our help is for the performance of it, which Grace is then highly abuſed when we think our ſelves thereby acquitted from our duties; Paul was of another mind, and therefore frames an argument to p. 37excite us to greater diligence, from this very conſideration, Phil. 2. 12, 13.

3. It is to be obſerved that Chriſt's ſuretiſhip engageth Him to two ſorts of Works: There are ſome which He is to do Perſonally and alone; ſuch are all thoſe things which He did for us in performing all that was required in the Covenant of Redemption: He alone made ſatisfaction to Divine Juſtice, and pai'd the Price of our Ranſome, fulfilling all Righteouſneſs. But there are other Works which He becomes engaged to worke in us, as the efficient, which yet are to be done by us, by the ſtrength of His Grace: That we are to do ſomething if we would inherit Eternall Life, is the Language of all Goſpel-precepts; Hence, we ſtand engaged in the Goſpell-Covenant to the performance of them: But God had no reaſon to truſt us, being all lyars, and having proved falſe in one Covenant already: it was therefore needfull that Chriſt ſhould engage for us: Now theſe Works He doth not alone, but as He is the Head of the Church, and all influences into it, which flow from Him into the Body, theſe Works He performes by His Members. Theſe Works being required in the Covenant of Reconciliation, where Chriſt Myſticall, i. e. Chriſt and His Church are the Party engaging; hence they fail not to be of the Condition, though required at His Hands as the Head of it.

4. It is to be conſidered, that in the Act of Believing, the Soul doth not only give it ſelf up to Chriſt as the high Prieſt of his Reconciliation, but alſo as his Prophet, and his King, to be taught and to be ruled by Him, as one that knows he hath not skill or power to order and direct his own wayes: And this is properly that Obedience of Faith which Jeſus Chriſt (when He receives the Beleever into this Relation) undertakes to maintain and carry on in him. The Soul by Believing makes it ſure that Chriſt ſhall be his Helper, to ſupply him with all p. 38that Grace whereby he may do all that which the Covenant requires of him: Hence, though we have Security from Chriſt to help us, yet this engagement of His takes not away the quality of a Condition from our duty: Only ſhewes us whither we muſt go, and where our dependance muſt be, if ever we hope to live as God's Covenant-People, who of our ſelves can do nothing.

If any ſhall (this notwithſtanding) think it more fit and proper to call this Obedience, rather a Covenant-Command, than a Condition, I ſhall not be eager to diſpute of terms, provided this one thing be granted, which cannot without oppoſing the truth be denyed, viz. That it is a part of the Goſpell-way, neceſſary to Salvation (i. e. Neceſſitate Praecepti & medii) beſide, or beyond which interpretation, I do not underſtand or urge the notion of a Condition in the Goſpell-Covenant.

And now having diſcovered the Conditions propounded and required in this Covenant, the queſtion under conſideration, viz. VVhat it is to keep Covenant is eaſily hence anſwered: To keep Covenant is in generall to perform that Obligation we ſtand in to it; for Man to keep Covenant with God, is for him to performe the conditions of his Covenant. In particular, let us obſerve that our preſent diſcourſe referrs to the viſible diſpenſation of the Covenant, and our ſo being related to it, as it ſtands propounded on God's Part, and at leaſt outwardly acknowledged and ſubmitted to on our Part: The conditions then are all thoſe things which the Goſpel calls for at our hands, or preſcribes to us as neceſſary to Salvation: and then to keep Covenant, is,

1. To believe in Jeſus Chriſt for Life, i. e. for Grace and Glory: to go out of our ſelves to Him for all, and rely on, or place our hope and truſt in Him alone: This every Member and Child of the Viſible Church doth p. 39ſtand bound or engaged unto, and that upon no leſſe or lower conſiderations than Salvation and Damnation, Mark, 16. 16. In which believing they chuſe God alone for their Portion, Jeſus Chriſt for their only Redeeming-Mediator, the Spirit for their only ſanctifying Leader: They renounce all other vain truſt and confidence: They ſay, Aſhur ſhall not ſave us, they caſt their Idols to Moles and to the Bats. They reſt not upon the Works of their own hands, nor hope to receive any thing at the Hands of God for their own ſakes: They ſeek the Glory of God, and give to Him the Honour and Praiſe due to His Name, they go to Him for all they want, they acknowledge His Mercy and Grace in all they receive, &c. The truth is, it is a large and vaſt condition to believe, and it is a certain and undeniable truth, that every one in the Viſible Church is a Covenant-breaker till he believes, i. e. he falls ſhort of his engagement.

2 xxIn foedere gratiae Deus promittit homini ſe fore ipſi patrem in Chriſto, ſi filialem praeſtiterit obedientiam. Alſted Theol. P. 375.To perform Goſpel-Obedience, which is the fruit and exerciſe of Faith; and is therefore in Scripture called the Obedience of Faith, becauſe it is nothing elſe bnt Faith in Exerciſe, animating, quickning and improving all the Graces of Sanctification to their proper actions. This Obedience is vaſtly differing from that which is required in the Covenant of Works: For, although it be the ſame Morall-Law which is the Rule of Obedience required or preſcribed in both the Covenants, yet it is preſented under divers conſiderations: In the firſt Covenant it was conſidered as the Antecedent-condition, and Meritorious cauſe of Man's Bleſſedneſs, and this Bleſſedneſs was therein propounded under the notion of a reward of that Obedience: But here it is only as a conſequent condion or the way in which we are to attain unto felicity, p. 40Jam. 1. 25. Beſides, in the former it was to be performed by Man's own ſtrength, or the improvement of that Grace which was given Man in his Creation: In this it is to be done by the help and ſtrength of Chriſt, Phil. 4. 14. In the former it was to be done perfectly, elſe Man was to loſe his Reward: In this (though every Beleever ought to preſs earneſtly after perfection, and be ſenſible of every defect and bewail it before God, yet) none is to expect to be perfect in this Life, but God hath reſpect to, and readily acknowledgeth the ſincerity and integrity of His People. In the former God puniſhed the leaſt defect with Death; in this God is tender and pittifull to His poor People, bearing with their many infirmities, and accepting of their humble confeſſion and Repentance: There God animedverted on the leaſt defect, here he covers many tranſgreſſions: There he caſt the Sinner out of His favour. Here His Children are only chaſtiſed, but His Love is not taken away, nor Covenant prophaned, Pſal. 89. 30. &c. In the former, Repentance was of no worth nor account, for it left no room for it; in this the People of God may in a way of Repentance obtain Pardon, and there Sin is done away, Pſal. 32. 7. 2 Sam. 12. 13. Theſe differences well obſerved will give us Light into the true Nature of Goſpel-Obedience and there are theſe things requiſite in it.

1. That there be a ſincere and hearty Love and reſpect to all God's Commandments. David (an Evangelicall Man) profeſſeth his endeared Love to God's Law, and declares that His precepts are his delight; yea, that they are ſweet and precious to him, Pſal. 19. 7. &c. Yea, though he is not unacquainted with his own frailty, yet by this token he is quieted, and not afraid of being put to ſhame, Pſal. 119. 6.

2. That this be confirmed by a faithfull endeavour after conformity to the whole known and revealed will of God: This hath its riſe from the former, for if we do p. 41love God, we will keep His Commandments, Joh. 14. 15. i. e. According to the meaſure of Grace received, we will obſerve them with an upright and devoted heart, David will exerciſe himſelf in the Law day and night, becauſe he loves it, Pſal. 119. We muſt avoid Temptations, abſtain from fleſhly luſts, walk according to Rule, do our outmoſt that God may be glorified by us, and therefore endeavour conformity to His holineſs in our whole converſation.

3. To bear about an humble ſenſe or conſciouſneſs of, and a Spirit of mourning for our frailties and dayly neglects; we muſt bewail both our impotency and exorbitancy: Though we do Sin (for who lives and Sins not) yet we do not allow it, though we do omit much of our duty, yet we condemn our ſelves for it: Though Sin be too ſubtile and potent for us, and often we are entangled by it, yet we do account it a ſore Oppreſſion, a diſtreſſing Captivity, and cry out earneſtly to Heaven for help and deliverance: This was Pauls Spirit and practice, Rom. 7. This ſhews the heart is true to God, and is therefore in his account and interpretation eſteemed Evangelicall-Obedience.

4. That we do conſtantly repair to Chriſt for His ſtrength to help us, and that ſolely relying upon His Grace to give us favour and acceptance with God, and ultimately reſolving all our hopes, not into our own, but His Righteouſneſs. This is that which we are engaged and required to do in the New-Covenant, and if we do not this, let our Obedience be never ſo ſpecious, it is ſtill reputed but legall, and ſo becomes worthleſs. Senſe of our own infirmity diſabling us from doing duty perfectly, ought not to diſcourage us from endeavouring to do it ſincerely, but its uſe is to teach us this Leſſon, that ſince our ſtrength is not in our ſelves, but in another, we ought to go out of our ſelves and repair unto Him. All the Grace and Strength of Jeſus Chriſt is p. 42exhibited and profered in the Covenant for the help of a Beleever in performing of his duty, and here appears the VVork of Faith in quickning and enlivning of Obedience, that it enables us to rely upon this Strength of Chriſt for our help, and (having placed our hope here) in this confidence to ſet about our duty: And now, having caſt our ſelves upon Chriſt to go on in it with courage, not being diſmaid for its imperfection, but leaving it with Him to render the Services we do acceptable with His Father, looking to have our Prayers and Performances offered, not by themſelves, but with his ſweet incenſe: And hence, when we have thus by the grace of God done our duty, we are to have no confidence in the worth and merit of our Obedience, to purchaſe ought of favour and happineſs for us; but to acquieſce (in the way of Obedience) only in the Righteouſneſs of Chriſt, Phil. 3. 8, 9.

Thus we ſee the Dependance between the two Covenants of Grace: The Covenant of Reconciliation muſt alwayes be conſidered with the reſpect it hath to the Covenant of Redemption, going before it, and making way for it: for till we are Redeemed, we cannot be Reconciled. And when through the grace and help of Jeſus Chriſt our only Surety, we are enabled thus to walk and do, then do we in God's account keep Covenant with Him, we anſwer the Laws, and perform the Conditions of the Covenant of Grace enjoyned us, and are acknowledged by him to be the ſubjects of His ſpecial Grace, and Heirs of everlaſting Mercyes.

IV. What are thoſe everlaſting Mercies that are engaged in the Covenant?

Anſ. Theſe Mercies comprize under them, the whole bleſſing of the New-Covenant: whatſoever is in particular promiſed to the People of God in His Word, comes under this generall Denomination in our Text.

Theſe Mercies are called Everlaſting for ſeverall Reaſons.

p. 431. From the Bigger and better Part of them, which are Poſitively and properly ſo: Not but that there are Tranſitory and Paſſing Mercies, included in the Covenant-Promiſe: For, Godlineſs hath the Promiſe of the Life that now is, as well as of that which is to come, 1 Tim. 4. 8. But theſe Temporall Mercies are (though great in reſpect of our deſerving, who are leſſe then the leaſt of God's Mercies, yet) Little and of Low Conſideration, when they are compared with thoſe which are in reverſion in another World, and are therefore Swallowed up and loſt in the Contemplation of theſe.

2. To note to us the Originall and Continuance of the whole Series of Covenant-Mercies: For their Originall, they proceed from Everlaſting Love, and are therefore ſaid to be from Everlaſting: The Love of God decreed them before the Creature had a Being: yea, and in the Covenant of Redemption they were provided & ſecured for God's Elect before Man either was, or actually ſtood in need of any Mercy. for their continuance alſo, although ſome Mercies are tranſient and paſſe away, and there are innumerable of theſe that viſit and paſs by us every day, and when we have taſted of them, are gone, yet Mercies continue, and the People of God ſhall enjoy all needfull bleſſings through Time and Eternity: they are Springs whoſe Waters though alwayes running, yet never fail, as one Mercy goes, another comes, and they ſhall never ceaſe, Pſal. 82. 33. And are therefore called Everlaſting.

3. Becauſe all God's Mercies, that are Covenant-Bleſſings, or Fulfillings of the Promiſe, are leading to Everlaſting good: It is the difference whereby Mercies in themſelves, or Materially, the ſame, become (as it were) of another kind to the People of God. God only bleſſeth the wicked, but in bleſſing He bleſſeth His Children: i. e. puts real ſure Bleſſings into their Mercies: The Mercies of common Providence are every way fading Mercies, p. 44they are Snares and Traps, and being miſuſed become a Curſe to thoſe that poſſeſs them, the comfort of them ſoon dyes, but the bitterneſs abides. But Covenant-Mercies are Sanctified Mercies, have a ſtamp of Love upon them, and contribute to the eternall welfare of the ſouls of God's People, Rom. 8. 28.

To enumerate theſe Mercies in particular, would be an endleſs Task: So rich is God in Mercy and goodneſs to all thoſe that fear Him: It is the Pſalmiſts ready acknowledgment, Pſal. 139. 17, 18. Their number paſſeth the reach of our Arithmetick: But if we look upon them in the groſs, they will fall under three comprehenſive Heads: Temporall, Spiritual, and Eternall; in each of which Bundles are contained favours exceeding Count.

1. Temporall, the Promiſe which is made to godlilineſs concerns the Life which now is, 1 Tim. 4. 8. Whatſoever the wicked enjoy in this World by meer indulgence, all this the People of God have by Promiſe: and that which thoſe have very little reaſon to hope for, theſe may lawfully challenge as their own: If you ſearch the Scripture, there you ſhall find, that God is very large in His Promiſe to his People upon this account, if they will obey him, and keep his Covenant. Particularly, See Deut. 28. begin, Covenant-Relation engageth God's Love to His People, and Covenant-Promiſe obligeth His fidelity: If God feed the Ravens, much more will He take care for His Children: If God give good things to them that hate Him, much more will He be bountifull to thoſe that love Him.: If God can hold back His Wrath from, and give Mercies to the Children of the Curſe, then ſurely the Children of Promiſe ſhall not be forgotten.

2. Spiritual, by which I underſtand, all that Grace and thoſe ſupplyes of Soul-good which are needfull for the nouriſhment and comfort of the hearts of the People p. 45of God in this Life, thoſe that keep Covenant with God may go, by vertue of this Promiſe for all that is needfull to enable them to keep Covenant, and to encourage them in ſo doing: Grace ſufficient to carry him through, was promiſed to Paul, and ſo it is to every Child of God as well: under theſe ſpiritual Mercies are comprehended all thoſe means of Grace which are ſanctified and improved by the Spirit of God, and all the ſaving fruits of thoſe means: All the graces of the Spirlt, and the exerciſe of thoſe Graces: yea, and the ſpiritual uſe and improvement of all the providences of God; theſe are things of ſuch ineſtimable value, that they exceed the capacity of any naturall Man to conceive or underſtand what they be, ſo Paul commends them, yyBolton, Directions to walk with God.1 Cor. 2. 9.

3. Eternall, in which I aim at all thoſe which are reſerved and kept in ſtore to be the compleat happineſs, and perfect glory of the People of God in the other Life: Theſe are called the Kingdome, Luk. 12. 32. Of theſe the Apoſtle John ſpeaks in a yet more ſublime manner than Paul doth of the former, 1 Joh. 3. 2. Ʋnregenerate Men are not acquainted with ſpiritual Bleſſings. But Saints themſelves (here) know but little of thoſe which are eternall: All we can know of them at preſent, is only thus much, that they ſhall make the enjoyer happy beyond his thoughts, expectations, or poſſible deſires, in which happineſs there ſhall be found no mixture or allay of any trouble or grief, nor ſhall there be any either kind or degree of good wanting to make it perfect up to the outmoſt of created capacity to be enterteined withall: Theſe are in brief the everlaſting Mercyes of the Covenant, the diſtinct knowledge of them is reſerved for Glory.

V. In order to the evidencing and clearing up of the truth of the Doctrine that theſe mercies are certainly engaged, p. 46it is needfull that we firſt conſider ſomething about the nature of the Covenant-Promiſe, and how, or in what way God fulfills it, becauſe many weak and tempted Chriſtians are apt to ſtumble and be in the dark about this matter: I ſhall only very briefly here preſent theſe following concluſions.

1. That the Mercies lying in the Covenant-Promiſe do ſome of them bear a proper reſpect to the end, and others to the means which are leading to the end: And there is a great difference between theſe; it is therefore good that a Chriſtian ſhould be well skilled in this diſtinction, and to know to which of theſe two every Mercy of the Promiſe doth belong. The Reaſon of this diſtinction is, becauſe, as there is a glorious happy end to which God leads all his People, ſo there is an order of means by which he leads them home to this end; the end is Glory, the means are Suſtentation Protection, and Preſervation in a way of holineſs, you ſhall find both theſe joyned, in Pſal. 16. ult. alſo Pſal. 73. 24.

2. That as the end is certain and unfailing, ſo alſo are the means ſo far as they do abſolutely reſpect the end: i. e. means ſhall never be ſo wanting as to fruſtrate the end. The end is indubititable, no Beleever ſhall fall ſhort of a happy Eſtate after this Life, in the enjoyment of perfect Bleſſedneſs, and full Fruition of the good of all the Promiſes: That this be not diſappointed, a ſafe Conduct in the way, and preſervation from failing, and an accompliſhing of all that in us which is needfull to prepare and fit us for this glorious Eſtate, cannot be wanting: The Pſalmiſt can therefore acquieſce in this, after many wrangling thoughts which have diſturbed his mind, and thrown him into much diſorder about many particular diſpenſations of Providence; here he reſts, Pſal. 73. 24. Thou ſhalt guide, &c.

3. That in the fulfilling of theſe Promiſes which p. 47under the Title or Head of Means, God reſerves a Soveraignty to Himſelf in regard of the particular way of Performance of them: And here we may obſerve.

1. That as the good Promiſed was firſtly made over to Chriſt in the Covenant of Redemption, and by Him purchaſed in behalf of H is Redeemed, ſo alſo the diſpenſation of it is put into his hands, as he is the Mediator of the Covenant of Reconciliation; it is his purchaſe, and therefore called the purchaſed Poſſeſſion, Eph. 1. 14. Nor is it heaven alone that is at his diſpoſe, but the orderly management of all the affairs of this World too: As Pſal. 2. 8, 9, 10. Hence alſo, all Treaſures are ſaid to be Laid up in Him, Col. 2. 3. And he gives them out to whom he ſees meet, according to his own pleaſure, Joh. 17. 2. Chriſt as he is the Head of the Church hath all in him, and he influenceth it into his Members according to his own Wiſdome, 1 Cor. 1. 30.

2. That Chriſt in fulfilling for his People all the good which reſpects the Means, bears a conſtant eye to, and aim at the end: The ſumme and ſubſtance of the buſineſs lying on his hands, is, to bring his own to be there where He is, John. 17. 24. To bring many Sons to Glory, Heb, 2. 10. And if he do this, he hath accompliſhed that part of the Covenant in which God ſtands engaged to us, and for which he is his Father's Surety. If a Beleever be brought ſafe to heaven, be it by what means ſoever, he hath no ground to complain that God hath not fulfilled the whore Promiſe for him: If the means fail not of reaching to the end, God is no Covenant-breaker, though we (through darkneſs and diffidency) may ſometime be ready to ſay as David, Doth His Promiſe fail for evermore?

3. Hence, Chriſt reſerves a great latitude in his diſpenſation of temporall good to us. The Bleſſings of this Life (having no other conſideration in the Condition p. 48required of us, then a faithfull improvement of them ſo far as God ſhall beſtow them upon us, and a contented wanting them when He withholds them from us) may be variouſly diſpenſed to us without any infringement of the Promiſe. It is not neceſſary to our being brought unto Glory that we be thus or ſo rich, healthy, abounding in Creature Comforts, &c. Poverty, Diſgrace, Sickneſs, &c, will be no objection againſt any one in the great day, why they may not enter and poſſeſs the Kingdome. Agen, abundance of theſe things, is often to fallen Man an accaſion of many temptations, to forget God and Glory, to neglect his Work and Duty, and thereby would obſtruct his main end, if God in Wiſdome did not prevent. Furthermore, it is not abſolutely neceſſary that a Beleever ſhould have any of theſe thiugs, only hypothetically. Chriſt can take them hence to Glory when He ſees meet. Hence, though, when God gives us any of theſe things, it is our duty to accept and improve them as Covenant-Mercies; yet, when he withholds them, we have no reaſon, either to think our ſelves therefore ſtrangers from the Covenant, or him to have forgotten what he hath promiſed; much leſs when we find a great deal of outward bitterneſs in the enjoyment of them: For Chriſt hath tacked a croſs to this part of the Promiſe, Mark. 10. 30.

4. Hence alſo, in his peforming of ſpiritual good, he may give it in what degree he ſees meet, and yet not fail of fulfilling the Promiſe: For though here are many things that come under the Covenant-Condition, as requiſit to be performed by us, yet the New-Covenant, moſt abſolutly reſpects the Reality, and not the Degree: & here are ſome ſpiritual bleſſings not neceſſary to our performing the Condition. True Faith is required, ſincere Obedience, real and active Patience, ſpiritual Hope, and finall Perſeverance: But weak Faith comes p. 49under the Promiſe as well as ſtrong, and ſo of the reſt. Now, if God maintain Grace alive, that it dyes not, it ſhall attain its end, viz. Glory. Although it may not here be ſo illuſtrous, nor comfortable in ſome as in others: And as to other ſpiritual favours which are not ſo much of the eſſe, as the bene eſſe of a ſtate of Grace; here alſo we muſt acknowledge a great latitude, ſuch as are, ſtrong Aſſurances, cleared Evidences, abounding Comforts, and overflowing Joyes: Chriſt may withdraw theſe as often, and as long, and to what degree he ſees meet, and yet not fail of his Promiſe If he carry us through a ſhady vally, yet if he carry us to glory, if he lead us in the dark where we ſee neither Sun, Moon nor Stars, yet if he feel out our way for us, and carry us home, it ſufficeth and we are to truſt, Iſa. 50. 10. Pſal. 23. 4.

4. The compleat fulfilling of many ſpiritual Promiſes is reſerved till another Life. There is a near relation between things ſpiritual, and things heavenly: Grace differs from Glory but in degree: Hence, as we are not to expect to have the Promiſes of Glory fulfilled here. ſo neither ſuch as belong to Grace to be compleated. God hath ſaid and Promiſed that he will take away all Sin, that he will pluck out of us the heart of Stone, that he will give us compleat Victory over Satan, and many the like Words he hath engaged in, concerning which a Beleever is many times ready to wonder, to think that God in the Promiſe ſpeaks ſo largly and liberally, and yet in his Providence ſeems to perform it ſo little and ſo meanly in him; & now Satan tempts, his heart relents, doubts begin to aſſault him, and he is ready to ſay, ſurely I have but deceived my ſelf: and why? The reaſon is, he forgets that here we are to live by Faith, and not by Sight. The Promiſe is ſure, and ſhall without fail be fulfilled; but when? Why? When he hath patiently waited, and comes to leave this, and go to another World, but in p. 50the mean while, we are to expect and be content with nothing but earneſts, and ſome ſmal eſſayes and taſtes of theſe things, viz. Enough to keep him up to his Work, and to ſtrengthen Faith in Hope to be waiting in wayes of Obedience for the accompliſhment of it.

Now to clear up that ther are ſuch everlaſting Mercies engaged, I might heap up Scriptures in plenty, if need required it; and indeed we have no other Demonſtration of this Truth, then what God hath therein revealed unto us. For when Man had fallen away from his Obedience to the Covenant of Works, and thereby involved himſelf in guilt, and a curſe; who ſhould diſcover to him God's Thoughts and Counſels of Mercy, or ſpeak to him of a Covenant of Grace, but God Himſelf? The Word of God is therefore full for the confirmation of our Faith in this point; every Promiſe in it is big with or full of Mercies; it were endleſs to particularize. Now the Bleſſings of the New-Covenant are called Mercies, not only becauſe it was God's free unmerited Mercy to exhibit them to Man now fallen, and forfeited into the bands of revenging Juſtice; but alſo becauſe the way of his communicating them unto us is ſuch, as there is no merit of ours interpoſing it ſelf to procure the application of them unto us; but they come to us for the merit ſake of Chriſt alone, Ezek. 36. 22.

But the main things to be enquired into for the clearing up of the Doctrine, are two, viz. 1. Why God diſpenſeth theſe Mercies in the way of a Covenant? 2. How far they are to be accounted conditional in the Covenant-Promiſe?

1. Why God diſpenſeth theſe Mercies in way of Covenant?

Anſ. Beſides the free Soveraign liberty which God challengeth juſtly of dealing with His Creatures in what way ſeems moſt meet to His own good pleaſure, which p. 51is His own Rule, and ought with greateſt veneration to be acknowledged by them: This way of Tranſaction is the beſt fitted and accommodated to the ſtate of fallen Man; and that,

1. Becauſe, having been at firſt placed under a Covenant of Works, he could not ſo well be delivered from the fears and terrours ariſing from his apprehended violation of it, and the curſes thereby brought upon himſelf, but by the diſcoveries of a New Covenant of Grace. If God had not proclaimed a Covenant of Grace, Man would have been held under the tenor of the Law. Adam (now fallen) was under the amazment of that threatning of Death, Gen. 2. 17. Nor could he diſcover any the leaſt glimmerings of Hope till the Covenant-Promiſe was made known for his encouragment, Gen. 3. 15. The Curſe denounced came by a Covenant, and therfore the Mercy promiſed muſt come in the ſame way, that it may be every whit as plain and ſure to us, for they are only Covenant-Mercies, which are ſure Mercies. Iſa. 55. 3.

2. Becauſe hereby, not only Salvation it ſelf, but the way to the attaining of it, is alſo made plain and clear. If God had only made it known, or declared that he would ſave by Might, and by Power a number of fallen Adam's Progeny, there might indeed have been ſome generall and languiſhing hope afforded to particular Men and Women, but it had been upon very weak and uncertain grounds; nor could their hopes have been able to ballance their fears; their ſtate of Miſery being certain and evidently demonſtrable, but their happineſs (at leaſt) but in a remote probability. But when God not only reveals Salvation to be provided, but publiſheth the way in which it is to be attained, and certainly enjoyed: Now the People of God have an argumenr, and an evidence, and a clear manifeſtation of the particular love of God to them. Now all this is done in the way p. 52of a Covenant, in which there are Termes, Propoſitions, and Conditions. Thus it is that we come to be aſcertained, not only that a number ſhall be ſaved, but who they be: They are here Characterized to us: and now Man knows what he hath to ſtand to, how to erect his hopes, and confirm them: By this way there comes to be a very fair intelligence between God and his Creatures, Iſa. 1. 16. with 19, 20.

3. Becauſe in this way God declares and glorifies not only his ſoveraign Mercy, but alſo his infinite Holineſs and Juſtice. If Man had been ſaved in any other way but this, God might and ſhould have been eternally acknowledged a moſt mercifull God: But how to have reconciled Juſtice and Mercy, and vindicated the Glory of his Holineſs, as well as diſcovered the riches of his Grace, it is not in our reach to underſtand how ever this could have been done declaratively (as things were circumſtanced) but in the way of a Covenant. But here God diſplayes all theſe Articles: His Holineſs, in making us Holy, in having to do with Sinners only by a holy and ſpotleſs Mediator: His Juſtice in taking full ſatisfaction at the hands of Chriſt for all that which the violated Covenant of Works made demands of to the leaſt tittle, and yet his Mercy in accepting of us, though unworthy Sinners, juſtly removed from his favour, and both Juſtice and Mercy united, in the exchange made between Chriſt and us; He being made Sin for us, who knew none, viz. Imputatively; and we made the Righteouſneſs of God by Him. It is in the Covenant that all theſe Attributes diſplay themſelves, Pſal. 85. 10, 11.

2. How far they are to be accounted Conditionall in the Covenant-Promiſe?

Anſ. It is certain they were Conditionally propounded to Chriſt in the Covenant of Redemption, Iſa. 53. 10. When thou ſhalt make His Soul an offering for Sin, He ſhall ſee His ſeed. For although they are now certainly put p. 53into his hand, and left to his diſpoſall, Joh. 5, 21, 22. Yet theſe are ever to be lookt upon as a purchaſe bought with ſuch a price; without the payment of which he had never had the Mediatorial diſpenſation of them conferred upon him, had he failed in his fatisfaction, theſe Mercyes could never have been ours, but this is not of our purpoſe:

Obſerve then,

2. That they are alſo Conditionall in the Viſible and Miniſterial diſpenſation of the Covenant of Reconciliation. The Goſpell according to the tenor in which it is publiſhed unto Men, makes profers of theſe Mercyes to none, nor engageth them by Promiſe unto any, but upon Termes, which all thoſe that will enjoy them muſt ſubſcribe, and performe. Neither can any Goſpell Miniſter in Chriſt's Name, give unto any Man the leaſt aſſurance of enjoying the promiſed Mercy, but upon theſe Termes. We cannot ſay unto any Man in particular, poſitively, and without any limitation you ſhall be ſaved. All that we can ſay to them is, If you believe, you ſhall be ſaved: If you be ſaithfull to Death you ſhall receive a Crown of Life; nor can we conclude the good eſtate of any, further than we diſcover in them, ſuch things as accompany ſalvation; on which grounds we may hope well of ſome Men, but we can ſay no more of any, though they be admitted never ſo near unto God in viſible enjoyment of the priviledges of the Goſpell. Paul himſelf could ſay no more to his Romans, Rom. 8. 13. nor to any of the Churches whom he directed his Epiſtles unto. The Apoſtles wrote and ſpake to thoſe whom they knew to be viſible Beleevers, as to ſuch for whom they had Charity, and yet as to ſuch whom they did not know, but that (many of them) might in the day of Revelation be found really unbeleevers, except they were by ſpeciall Revelation made to underſtand other wayes of ſome p. 54particulars, we therefore can Preach Salvation but Conditionally.

3. Though it is in no wayes to be denyed that every true Beleever is under a firm Promiſe, which God will never Repent of, and hath therefore in him a certain evidence of his Salvation, which God, that cannot lye hath promiſed to beſtow upon him, and hath alſo an undertaking Surety, viz. Jeſus Chriſt, who will certainly bring him unto Glory, yet in ſome reſpect the Promiſe may be lookt upon as Conditionall to ſuch an one, viz.

1. If he have a grounded and apprehended aſſurance of his Title to the Promiſe, he hath gained, and doth keep it by diſcerning and apprehending of the Condition wrought in him: If he knows that theſe Mercies are his, he firſt knows this, that he is (by Grace) made ſnch an one as they do belong to by Promiſe. To make the Promiſe it ſelf to be an evidence of our intereſt in the Promiſe, What is it elſe but to make the queſtion it ſelf the third argument by which it is proved? Then which way of arguing what can be more fooliſh and ridiculous? if it be known, it muſt be known by the Condition: So the Apoſtle John argues, 1 Joh. 3. 14.

2. Ʋpon ſuppoſition (for we may ſuppoſe things that never ſhall be) that a true Beleever might fall from the Condition of the Covenant totally and finally, it is certain he ſhould loſe, or miſs of Salvation, and not inherit theſe everlaſting Mercies, Heb. 10. 38. If any draw back, my Soul ſhall have no pleaſure in him. Every Beleever ſhall certainly be ſaved; that is an impregnable truth: but yet if the Beleever could become an unbeleever and ſo remain, he ſhould not be ſaved, for there ſhal no unbeleever, ſo dying, go to heaven. The ſumme is, that a Beleevers Title to theſe Mercies is continued by preſerving and fortifying and rendering immortall p. 55that Grace whereby they may keep Covenant with God, Jer. 32. 40.

3. That the People of God themſelves do miſs of many preſent bleſſings., and ſuffer many preſent ſorrows and evils, through their heedleſneſs and particular ſinfull failures in their Covenant dutie: though they fall not wholly from it. It is true, that in theſe diſpenſations God Acts very Soveraignly; but ſtill, it is our duty to keep a conſtant eye to the Covenant, and thereby to diſcern of Gods both Righteouſneſs and Mercy. Why is a plague brought upon Iſrael, but for David's Sin? Why muſt the Sword never depart from his Houſe, but becauſe he hath faultered in the Covenant? Pſal 89. 30. &c. That is ſpoken of Chriſt's ſpiritual Seed of whom David was a Type. God by thus doing aſſerts His own holineſs, and lets his Covenant-People know how much Sin is diſpleaſing to him. And hence alſo, if at any time we eſcape puniſhment, when we have provoked God by onr careleſs neglects, we muſt acknowledge it his mercifull indulgence, but if we ſuffer Sorrow, and broken Bones for our faults, we muſt ſay as David, Pſal. 51. 6. Thou art juſt when thou Judgeſt.

ƲSE I.

For information, we may hence learn,

Collect. 1. To take notice of the wondrous kindneſs and good Will of God exhibited to Men in the Covevant of Reconciliation. The very News of a Covenant between God and fallen Man, is matter of juſt admiration: And the Matter or Contents of it call the Children of Men to ſee and adore, viz. That God is in the diſpenſation of it, Reconciling the World to himſelf. And there are five things in ſpecial, which do ſerve to illuſtrate the great kindneſs of God to the Children of Men in it, viz.

I. If we ſeriouſly conſider who they be that are the Subjects p. 56with whom this Covenant is made: There is an Emphaſis in that Phraſe, Luk. 2. 14. Good-Will towards Men, and that is diſcoverable in many reſpects. If we Conſider.

1. What Man had done to alienate God's heart and good Will from him for ever; who, when God had Created and put him in a glorious Eſtate, given him an holy Law for his direction; furniſhed him with his own Image, implanting all needfull graces to render his Obedience to that Law fiezable, made a good Covenant with him, a Covenant of Life, put all the viſible Creation in ſubjection to him, and promiſed him all happineſs if he would obey him: He, this notwithſtanding, willfully ſlighted his Law, profaned his Covenant, abuſed all his Favours, trampled upon his Glory, and ſet up vile things in his room: how ſhould God have good thought more of ſuch a Creature?

2. That God had no need of Man to glorifie him, nor was he obliged to any ſuch way as this to gloryfie himſelf by him. He could have gotten himſelf a Name by deſtroying him, and made his Juſtice triumph in everlaſting revenges. He had glorious Angels enough to do him Service, and the reſidue of the Spirit was with him, whereby he could have Created a New Generation of Men, even out of the very Stones, had he …een meet.

3. That Man was in himſelf a Creature ſerviceleſs as to any actual employment for the glory of God, he was without ſtrength, Rom. 5. 6. More coſt muſt be laid out upon him to make him a veſſell of glory, and fit him up for his Maſter's uſe, than to have made a new World. He was a Creature like to be a great tryall and exerciſe to Divine Patience as long as he lived: A Creature not fit to be truſted agen with any Stock of grace, having ſo wofully failed, and diſcovered himſelf faithleſs in his firſt Truſt.

p. 574. That when there were ſo many fallen Angels, Creatures capable of doing more ſervice, might they but have been reſtored, Creatures, for their Make, more Noble and Laudable, and that yet notwithſtanding he ſhould paſs by theſe, and have nothing to do with them in way of a ſecond Covenant, but leave them held under that juſt condemnation in which they had involved themſelves to be held Priſoners of Juſtice, without any hope for ever, that he might look in Mercy upon Men! This is a thought the Apoſtle could not entertain without very great admiration, Heb. 2. 16.

5. That they were ſuch Creatures into whom the Fall had put ſuch an Antipathy and Enmity againſt any manner of treating and Covenanting with God, or to have any thing to do with him. They were enemies of grace, and therefore when he comes to treat with them about ſuch matters as concern their eternal Salvation, they reſiſt his Spirit, and reject his Profers: This both Chriſt and his Apoſtles found, and this God knew before he treated with them, they were meer enmity, Rom. 8. 7. And that yet he ſhould condeſcend to have to do with ſuch a ſubject in the treatyes of a ſecond Covenant, this is his wondrous kindneſs to Man.

2. If we conſider the great things which were needfull to be done in order to the bringing about of this Covenant of Reconciliation. It was no light or little matter to prepare the way for this treaty of correſpondence between God and Man, to ſet open a door of Salvation before Man, and make the profers of entring into a New Covenant of Life with Him. zzThe Cov. made with us, hath its ſtability from the Covenant made with Chriſt; & therefore this muſt be the foundation of that. Ark of Cov. P. 28.We muſt therefore alwayes carry in our minds, that the Covenant of Reconciliation points us to, and gives us notice of the Covenant of Redemption neceſſarily, going before and making p. 58clear the way for it, without which it could never have been propounded to fallen Man. It is here altogether needleſs to diſpute whither God puniſh Sin by neceſſity of Nature: this is certain, and by all Orthodox maintained; That God's holineſs and Juſtice were ſo concerned and ingaged in the Covenant of Works, that without due and full ſatisfaction given to that Covenant in all it required, there was no way in which Reconciliation could be expected: And that Man by himſelf ſhould ever be able to make this ſatisfaction, and thereby obtain his Peace, was impoſſible: It lay therefore upon God Himſelf, to contrive and effect it, in which Contrivance, His Wiſdome, Power, and Love do wonderfully appear. If there had been nothing elſe needed but an act of meer Pardon to have paſt upon Man in this Tranſaction, the matter had not been ſo much, nor had the Grace of the Covenant ſhined forth ſo eminently: But, that God might be both juſt, and the Juſtifier of the ungodly, that the Penalty of the firſt Covenant might be exacted, and yet Man ſaved, this was the great Thing of Weight. Hence, then is matter of our admiration, that the Goſpell-Covenant is founded on the Everlaſting-Covenant, between God and Chriſt. The Goſpell-Covenant propounds Salvation freely, Iſai 55. 1. Rev. 22. 17. But that it may ſo do, it is prevented, or way is made for it by the Covenant of Redemption, in which this free Salvation is Bought with a ſufficient and Valuable Price. 1 Cor. 6. 20. VVhen we hear in the Goſpell that God profers Mercy and Grace to Sinners; this declares wondrous condeſcendency in God; but when we hear that we were under the Law, Condemned to dy, and could no way ſave our ſelves, and there was no Salvation poſſible to be obtained, except the firſt Covenant were ſatisfied, and that the eternall Son of God undertook for this; Yea, engaged Himſelf in a Covenant to His Father, to take our Nature upon Him, and do our p. 59Works for us, and bear the Curſe in our ſtead, which we ſhould have born, and that otherwayes there could have been no hope for our Salvation: And that the neceſſity of ſuch an interpoſition did not ſhut up the Bowels of Divine Favour againſt us, but that he brake through this difficulty, and undertook to take away all theſe obſtructions; this is a great argument of His ineffable Love: And it ſhould deeply affect us to think that every Tender of Salvation which is made unto us, is made through the bloud of a Redeemer, elſe we ſhould not have heard or had one gracious Profer or Promiſe, ſo much as Conditionally propounded unto us.

3. If we conſider the great benefits which are propounded and preſented to us in the Covenant. They are Infinite and Everlaſting Mercies: All our Wants are here ſupplyed, All our deſires are filled, All our Miſeries are removed by it. The Benefits are Great:

WHETHER,

1. Negative or thoſe great Evils which it brings with it a freedom from: Man's Fall had ruined, undone, bankrupted him: Man had procured to himſelf the Wrath of an Holy God, the Curſe of a Righteous Law; Had pulled down Vengeance on his own head, and made himſelf a Prey to the Miſeries of this and another World: But the New-Covenant opens to him a way for the eſcaping of all this: It diſcovers how he may get free from all this Evil: How he may be Atoned unto God, reconciled to the Law, and delivered from the Curſes and Miſeries he was expoſed unto, here is the firſt good News of Man's eſcape made known.

2. Poſitive, or thoſe good things which it entitles them unto who embrace it Cordially; which are Juſtification, not only Negative in Abſolution from the p. 60Curſe, but Poſitive too, in declaring the Sinner to be Righteous: And Adoption, in giving us the Title of the Sons of God, and in beſtowing on us a real Right to all the good things of God, conſtituting us Co-heirs with Jeſus Chriſt in the purchaſed Poſſeſſion: And Sanctification, in being purged from the Filth, and delivered from the Dominion of Sin, and made partakers of the Graces of the Spirit, whereby we are enabled to ſerve God in Holineſs and Righteouſneſs all our Dayes: And Glorification, in thoſe comfortable foretaſtes of Divine Love and Favour, which are better than Life, and aſſurances of inheritiug the whole Promiſe, and all the bleſſings laid up in it: Theſe are Covenant Bleſſings. Text.

4. If we conſider the eaſie Termes of it: If theſe benefits had been propounded to us upon Termes, hard and impoſſible, it had not been ſo glorious as now it is, but the fair Tenders, and facile Propoſitions, or Conditions that it ſtands upon, declare it to be a Rich Favour of God. Perfect Obedience to the Law, without any Slip or Failure, and perſonall full ſatisfaction for every Offence to it (thoſe Rigorous Termes to the Covenant of Works) become impoſſible to Man by reaſon of his Fall: Theſe therefore are Removed, and Evangelicall Gracious Termes are introduced in their Room. This Covenant declares that the Law is already ſatisfied, Divine Juſtice fully appeaſed, Salvation already compleatly wrought out and procured: It asks not of us any perſonall ſatisfaction to God for our offences, nor any meritorious Works of ours to be the Prince of heaven's Purchaſe: All that which it requires is only theſe two Things.