The Gospel-Covenant, Part 1 (2 of 3)

The Gospel-Covenant · Part 1 (2 of 3)

p. 352. Conſider what ſeed, or ſeeds Abraham is ſaid to be father to, and there is a double ſeed of his mentioned in Scripture; Firſt, A carnall naturall ſeed, according to the fleſh, proceeding from him by naturall generation, but ſtill remaining in unbeliefe. And in this ſenſe Chriſt ſpeakes to theſe wicked unbelieving Jewes, which went about to kill him, acknowledging them to be Abrahams ſeed, Joh. 8.37. meaning in reſpect of the fleſhly generation, and yet verſ. 39. he denies them to be Abrahams children; for then (ſaith he) if yee were Abrahams children, yee would doe the workes of Abraham; implying that they were not the children of the promiſe, therefore ſeeing Abraham muſt have a ſeed to inherite the promiſe, and they were not the ſeed; therefore Abraham muſt have another ſeed, beſides the fleſhly or naturall ſeed.

Therefore ſecondly, There is a ſpirituall ſeed, that walke in the faith and ſteps of the faith and obedience of Abraham, Gal. 37.29. p. 36And theſe are counted for the ſeed; according to that in Rom. 9.6, 7, 8. they are not all Iſrael that are of Iſrael, proceeding from him by naturall generation, theſe are not counted for the true ſeed; there is therefore a ſpirituall ſeed beſide the carnall; this the Apoſtle ſhewes clearly, Gal. 4.22.28, 29. the Apoſtle ſaith, Abraham had two ſonnes, the one by a bond woman, the other by a free woman; Iſhmael the ſonne of the bond woman, borne after the fleſh, with all thoſe that are like unto him, looking for righteouſneſſe by the Law, are the carnall ſeed. Againe, Iſaac borne by promiſe, with all thoſe that looke, as he did, for righteouſneſſe and ſalvation by faith in the promiſe, they are the ſpirituall ſeed. Now mark, the promiſe is made to Abraham, and to his ſeed, not ſeeds, that is, not to both ſeeds, both carnall and ſpirituall, but onelyonly to the one, which is the ſpirituall; that is, the promiſe of life is not made to that carnall ſeed which looks for life by the works of the Law, but to that ſeed onelyonly, which looks for it by the promiſe. See how it was between Iſaac and Iſhmael, when God made a Covenant with Abraham, he made it not with both his ſonnes, but onelyonly with one of them, Gen. 17.19. viz. with Iſaac. Iſhmael had ſome bleſſings caſt in upon him for Abrahams ſake, ver. 20. but the Covenant was eſtabliſhed upon Iſaac, the ſeed of promiſe, Gen. 17.21.

As it is thus in the type, ſo in the antitype, Gods covenant is not made with thoſe that are as Iſhmael, which are borne after the fleſh, and ſeek for life by the works of the Law; but with thoſe that are as Iſaac, the children of the promiſe, and ſeeke for ſalvation by faith in Chriſt, thoſe onelyonly are counted for the true ſeed. And thus it is but one ſeed of Abraham which the promiſe is made unto.

Object. But ſome will ſay, this is not the ſeed here meant, becauſe this ſeed here meant is called Chriſt.

Anſw. 3 Here then comes in the third thing to be conſidered; conſider how the name Chriſt is taken in Scripture, and that is two wayes; Firſt, Perſonally; Secondly, Myſtically.

1. Perſonally, and that moſt uſually, as in thoſe places; A Saviour Chriſt the Lord; In Chriſt are all the promiſes yea and amen; There is one Mediatour between God and man, the man Jeſus Chriſt.

2. Myſtically, not for Chriſts perſon alone, but for the whole body of the faithfull united to Chriſt, and ſo it is taken, 1 Cor. 12.12. where the Apoſtle having ſpoken of the ſeverall gifts powred p. 37upon the members of the Church, ſaith, As many members make one both, ſo is Chriſt; that is, (according to all Expoſitors) the body of Chriſt, the faithfull that are knit to him by faith, and it cannot be taken otherwiſe, and ſo it is taken here in this place, Gal. 3.16. Marke then, there is Chriſt myſticall as well as Chriſt perſonall; And Chriſt myſticall, being the whole company of the faithfull, are this one ſeed of Abraham, to which the promiſe is made, as oppoſed to the carnall ſeed, which ſeeke for righteouſneſſe by the law, which have no part in the promiſe.

But how may it appeare (will ſome ſay) that this is the Apoſtles meaning; that the name of Chriſt is ſo to be taken in this place, for Chriſt myſticall?

4. To cleare this therefore marke the next point, namely, the order how the promiſe is made to Abrahams ſeed, and in what order the ſeed ſpoken of, cometh to partake of the promiſe; And that is thus; The promiſe is made firſt to Abraham, and then to his ſeed, to Abraham at firſt hand, and to his ſeed as ſecond in order from Abraham; Abraham is the root, his ſeed are as the branches, and therefore this ſeed being ſuch a ſeed as cometh to have right to the promiſe, as ſecond in order from Abraham, therefore this cannot be Chriſt perſonall, but myſticall, for Chriſt perſonall doth not come to have right to the promiſe from Abraham, but rather Abraham from Chriſt. Some more reaſons to confirme this interpretation, you ſhall ſee afterwards.

5. Adde hereto the conſideration of the Apoſtles ſcope and matter which he hath in hand, and ſee whether this interpretation doe not agr…e with that alſo; The ſcope then which the Apoſtle aymes at, is to prove that wee are juſtified not by the works of the Law, but onelyonly by faith in Chriſt Jeſus, and that whoſoever believeth in him, whether Jewes or Gentiles, are iuſtified by him, there being but one way of life for both people, Rom. 3.29, 30. Now this one propoſition, (that all both Jewes and Gentiles are juſtified onelyonly by faith in Chriſt) though it be but one compleat truth, yet it ſtands of three branches or parts contained in it; for, firſt, there is in it, faith the inſtrument; ſecondly, Chriſt the object; thirdly, Jewes and Gentiles the ſubject to be juſtified: and though no one of theſe is in any part of the Apoſtles diſcourſe excluded, yet in ſome paſſages he drives more eſpecially at ſome one of them, and in p. 38other paſſages at another; as for example, Chap. 3.5, 6, 7. here he ſpeakes more eſpecially of faith, the inſtrument and meanes of our juſtification; ſometimes againe he poynts more particularly at the ſubject, or perſons to be juſtified; as in ver. 8.14. mentioning the Gentiles; ſometimes he aymes eſpecially at Chriſt the object of our faith, as v…r. 17. The promiſe was made with reſpect to Chriſt.

N…w becauſe one of theſe branches (namely that which concernes the Gentiles) might ſeeme to be brought in by the Apoſtle be…des or …ainſt the intent of the promiſe made to Abraham and to his ſ…ed (for it might ſeeme that the promiſe being ſo limited to Abr…ham, and t… his ſ…ed, therefore the Gentiles which were not the ſeed of A…h…m, were to have no part in the promiſe) therefore to remove this dou…t, the Apoſtle ſhewes that the believing Gentiles are a pa…t of that ſeed of Abraham, to which the promiſes were made; as he ſaith, ver. 7. Th…ſe that are of the faith, they are the ſeed of Abraham. And if it be asked, how that can be; he tells you, ver. 29. That if we be by faith be…m… Chriſts, then wee are Abrahams ſeed, and heires by promiſe: ſo that be we Jewes or Gentiles, if wee …e of the faith of Chriſt, we are Abrahams ſeed, and partakers of Abrahams bleſſin…. The reaſon whereof is given ver. 17. B…uſe the promiſe of bleſſedneſſe was made to Abraham, and to his ſeed, with reſpect to Chriſt, as being one with Chriſt, and no otherwiſe; ſo that when the Apoſtle ſaith, The promiſe is made to one ſeed, which is Chriſt; his meaning is as if he ſhould have ſaid, Whether they be Jewes or Gentiles th…t believe in Chriſt, and are one with him by faith, they are alike partakers of the bleſſing, becauſe the promiſe is made to men, as they are Chriſts, and as they become one with him by faith.

And becauſe the Apoſtle ſaw that ſome others might ſtill object, that though it was thus before the Law, that men ſhould be juſtified by faith, yet after the Law given, there was a new way of juſtification ſhewed, namely by the workes of the Law.

To this the Apoſtle anſwers, No; and gives a double reaſon of his deniall; Firſt, That the Covenant or Teſtament of God is unalterable, no man may adde or alter any thing therein, therefore much more is Gods Covenant unalterable, ver. 15. Secondly, Becauſe the Covenant was confirmed before in reſpect of Chriſt, or with reſpect to Chriſt, and onelyonly to that ſeed which is by faith p. 39made one with Chriſt, and therefore being made to that ſeed only which is Chriſts, and with reſpect unto Chriſt; it cannot be diſanulled without diſreſpect and wrong doing unto Chriſt, v. 16. And hereto agrees that which follows, verſ. 17. that the covenant was confirmed before with reſpect to Chriſt, Chriſt is the bond of the covenant betwixt God and us, ſo as if that covenant which God hath made with reſpect unto Chriſt, ſhould be broken and diſanulled, it could not but be a neglect caſt upon Chriſt himſelf; but this cannot be, therefore the covenant made with reſpect unto Chriſt, and made with that ſeed which is Chriſts, and one with him, muſt needs ſtand faſt, and never be diſanulled.

Thus then we ſee, how the taking of (Chriſt) for Chriſt myſticall, agreeth both with o…her Scriptures, and with the ſcope of the Apoſtle in this place; and therefore, when they ſay the promiſe is made to Chriſt only, and therefore not to us, I ſay it follows not it is to Chriſt only, and yet to us alſo, becauſe it is to Chriſt myſticall, and not to Chriſt perſonall. And when they ſay it is to one ſeed, therefore not to us, being many. I anſwer, it followes not, if by many, they underſtand many perſons, the perſons of all the faithfull making up but one ſpirituall ſeed, as the whole number of thoſe that ſeek righteouſneſſe by the Law, do make but one carnall ſeed.

1. Thus much I grant; firſt, that all the promiſes are made to Chriſt only, (even to Chriſt perſonall, in this ſenſe, if men mean to Chriſt, that is, with reſpect to Chriſt, as Gal. 3.17. and that in him they are yea and Amen, as 2 Cor. 1.20. But this doth not hinder but they are made to us alſo, they being in and through him confirmed to us.

2. I adde more, that thoſe promiſes which do concern us, are not only made to us through Chriſt, but they are made firſt to Chriſt in our behalf, before they are made to us, becauſe all the whole work of our redemption and ſalvation was tranſacted between the Father and the Son before the foundation of the world, and is afterwards revealed to us in due time, as is evident, Tit. 1.2. and 2 Tim. 1.9. But this doth not hinder but that the ſame promiſe is afterwards in time made to us alſo: Look as it is in covenants among men, while the childe is yet unborn, the father takes conveyance of an Inheritance for him, which he keeps in his own p. 40hand till the childe be born, and comes to yeers, and then he puts it into his own poſſeſſion; ſo it is here, we are for a time hid in the womb of Gods election, till we be brought forth by the grace of regeneration, during which time, we are not in our ſelves capable of receiving any promiſe of life made to us, but it is made to Chriſt in our behalf, and he receives the promiſe from the Father in our ſtead; but yet ſo, that when we come to be born anew, the promiſes are made unto our ſelves, and we are put into poſſeſſion of them.

3. I grant there are ſome promiſes made to Chriſt, not only in our be…alf, and for us, but to Chriſts own perſon, (as we have ſhewed before, in ſpeaking of the C…venant between the Father and Chriſt) but yet ſo, as that th… people of God h…ve alſo a right and intereſt in ſome of them: Such a promiſe is that in Iſai. 50.7, 8. which words imply a promiſe made to Chriſt; that though Chriſt did take upon him the ſins of Gods people, yet God would juſtifie him from them all; and this promiſe Chriſt relied on, and yet this promiſe is by the Apoſtle applied to us alſo, Rom. 8.33. that we ſhould be juſtified by faith in him: ſo alſo there is a promiſe made unto Chriſts perſon, Iſai. 42.1. that he ſhould be filled with the Spirit, yet not made unto Chriſt only, but unto us alſo, Iſai. 44.3. from Chriſts perſon they are derived unto us; they belong unto him as the head, yet unto us as the members; and even thoſe promiſes which are made thus to Chriſt, and to us both, may be truly ſaid to be made to the one ſeed of Abraham, which is Chriſt, namely, Chriſt myſticall, Chriſt with all his body, conſiſting of all the faithfull, both Jews and Gentiles.

Before I proceed to Uſe, I will adde two or three Reaſons more, to cleer this interpretation, that this ſeed is meant of Chriſt myſticall, not perſonall:

Frſt, one was named before; becauſe it is ſuch a ſeed as comes to have right to the promiſe, as ſecond in order from Abraham.

Secondly, conſider next, that when God ſaith to Abraham, Gen. 17.7. I will be thy God, and the God of thy ſeed; look what ſeed is there meant, the ſame is meant in this place of the Galatians, chap. 3.16. Now, what ſeed is meant, Gen. 17.7. the Apoſtle expounds Gal. 3.7. They that are of the faith, are the children of Abraham, and verſ. 29. they that are Chriſts, they are Abrahams ſeed, not only p. 41Chriſt, but thoſe that are Chriſts, are Abrahams ſeed, and heirs by promiſe; theſe therefore are the ſeed to whom the promiſe is made.

Thirdly, the Apoſtle in this place of the Galatians, ſpeaks of ſuch a promiſe, as whereby a ſinner ſhould receive juſtification, and forgiv…neſſe of ſin before God, for he is handling the matter of ju …ification, and ſhews how a ſinner comes to partake of the bleſſing of life, and righteouſneſſe, therefore he muſt needs ſpeak of ſuch a ſeed as ſtands in need of juſtification and righteouſneſſe, which do moſt properly agree to the faithfull.

F…u…thly, the Apoſtle here ſpeaks of two Teſtaments, one coming after the other, one diſanulling the other, from which I reaſon thus; look to whom the latter Teſtament of the Law was given, unto them was the firſt covenant or teſtament of grace given; now the latter teſtament, or covenant of the Law, was given to all the faithfull ſeed of Abraham; for ſaith the Apoſtle, it is a Scoolmaſter to bring them to Chriſt, Gal. 3.24. therefore to them alſo was the former teſtament or promiſe given. That ye may the better diſcern the force of this reaſon, conſider how the Apoſtle in treating of juſtification, delivers this heavenly doctrine; that a ſinner is juſtified by faith alone in Chriſt, without works. Now hee makes an objection; True, might ſome ſay, before the giving of the Law, juſtification was by free promiſe, but when the Law was given, then there was another way of juſtification appointed, at leaſt to joyn works with the promiſe; and the former way of juſtification by free grace was diſanulled by the latter, that is, the bringing in of the Law; here is the force of the objection.

Now, if we ſhall conceive the promiſe was made to one ſeed, and the covenant of the Law given to another, and not both of them to the ſame ſeed, then there is no colour of reaſon in the Apoſtles objection; for if the promiſe of Grace was given to one ſeed of Abraham, that is, to Chriſt perſonall, and the covenant of the Law given to another ſeed, then one need not diſanull the other, but they may both ſtand together; for if a man make two different covenants with two ſeverall perſons, they may both ſtand, the one not impeaching the other; but here is the ſtrength of the objection, that it is ſuppoſed, that the two covenants are made with the p. 42ſame perſons, and then there is ſome ſeeming appearance of one diſanulling the other; therefore the ſtrength of the objection infers cleerly, that both the promiſe of Grace, and covenant of the Law, was made to the ſame perſons, to Abrahams ſeed, to all the faithfull, which are the children of Abraham: Thus this objection is anſwered, and the doctrine confirmed; that whatſoever ſalvation, &c.

Ʋſe 1 To let us ſ…e the abundant grace and kindneſſe of God to us poor cap…ives, vaſſals, wretched & undone creatures, that he ſhould vouchſafe to enter into covenant with us; it was much in Davids eyes, that Jonathan the heir of the crown, ſhould enter into covenant with him; how admirable then is this in our ſight, that the great God of heaven and earth ſhould enter into covenant with the ſons of men? he hath herein ſtooped below himſelf, and hath lift us above our ſelves; this grace we may ſtand and wonder at, that the high God, who is free from all, and bound to none, no, not to the Angels in heaven, is yet pleaſed for our good and benefit, to enter into bonds, and bind himſelf unto us in the bond of a covenant, to bleſſe us, and to do us good; this ought to be the admiration of heaven and earth: See how this affected Abraham, Gen. 17.2, 3. When Abraham heard that God would enter into covenant with him, Abraham falls upon his face before the Lord; as firſt wondering, and being aſtoniſhed to heare and think of ſuch a favour: Secondly, abaſed in himſelf, as unworthy to touch the hand of the high God, to make up the covenant with him, he was abaſed in himſelf, to ſee the Lord ſo abaſing himſelf for his ſake: Thirdly, he falls upon his face, as thankfully acknowledging the grace offered: Fourthly, readily ſubmitting himſelf to the Lords good pleaſure & will, as one content to lie down at Gods feet, ſubmitting to the loweſt conditions, to do any thing, believe any thing, ſo that he might be partaker of this priviledge, to be in covenant with the great God: See alſo how this affected David, 2 Sam. 7.18. Who am I, O Lord? &c. And hence it is, that the Lord mentions this as of his ſpeciall favour, which he vouchſafed to Iſrael, Ezek. 16.8. that he entred into covenant with them, whereby they became his people; let us therefore herein ſee the abundant goodneſſe of God to us. Who would not love and fear this God of glory, that is pleaſed to come down and condeſcend to enter into covenant with us? who would not glorifie him for ever p. 43and for ever, and willingly binde himſelf to ſerve and honour him? The more he hath abaſed himſelf, to honour us, in taking us into covenant with himſelf, the more let us exalt him and lift him up on high, as the Lord did with Chriſt, Phil. 2.8, 9. becauſe he hum…led himſe…, …herefore he exalted him, and gave him a name above …very name, &c. ſo ſhould we exalt the name of the Lord our God, tha… …e ſhould take us poor worms, duſt and aſhes, into covenant and fellowſhip with himſelf.

This lets us …ee i… what way we muſt every one of us expect to receive Ʋſe 2 the bleſſing of life and ſalvation from the hand of God; this concerns all neerly to look unto, we muſt enter into covenant with God, to take him to be our God, and to give up our ſelves to be his people; all men hope to be ſaved, and think that he that made them will ſave them; and though they live as ſtrangers from God, and from his covenant, and will enter into no b…nds with him, but walk after their own luſts, like the wilde Aſſe-colt, that ſnuffes up the wind at her pleaſure, though they break all bonds, and burſt all cords, though they live without care and conſcience of Gods covenant, y…t f…r all this, they hope to be ſaved; but ſuch men deceive themſelves, God conveys his ſalvation by way of covenant, and he doth it only to thoſe that are in covenant with him; therefore thoſe only may without feare of diſappointment look for his ſalvation, that order their converſation aright, Pſal. 50.23. to theſe will the Lord ſhew his ſalvation; the loving kindneſſe of God is upon thoſe that fear him, and keep his covenant, Pſal. 103.17, 18. but all thoſe that break his covenant, and will walk after their own hearts deſire, they may look for ſalvation, but they ſhall be diſappointed of it, and finde themſelves inwrapped in the ſnares of death. God conveys his bleſſings only by covenant, and this covenant muſt every ſoul enter into, every particular ſoul muſt enter into a particular covenant with God: out of this way there is no life, thereupon is the exhortation of Hezekiah to his people, 2 Chron. 30.7, 8. Be not you ſtiff-necked as your fathers, but yeeld your ſelves unto the Lord, (in the originall, give the hand unto the Lord) that is, they ſhould come and enter into covenant with God; he alludes to the cuſtome of men, when they make a covenant or agreement, they ſtrike hands, or take one another by the hand; ſo ſaith Hezekiah, Give the hand unto the Lord, that is, enter into covenant with p. 44him to be his people, and then the anger of the Lord ſhall be turned from you. That this is the meaning, conſider the ſame kinde of expreſſion in other places, Ezek. 17.18. the Prophet ſpeaking of Zedekiah, ſaith, he had broken the covenant, though he had given the hand, &c. he broke the covenant which he had made by giving his hand: So Ezra, 10.3.9. when the people reformed and entred into a covenant, they gave their hands that they would put away their ſtrange wives. Theſe places I bring, to cleer that phraſe concerning Hezekiah, Give the hand unto the Lord, that is, enter into covenant with God; this we muſt do every one of us for his own part, give up our ſelves to the Lord, as a people in covenant with him; as for thoſe that will not come within the bond of the covenant, but will walk at liberty after their own hearts, ſuch ſhall never ſee peace, nor did they ever enter into the path of life. Such as will be ſaved, muſt become Gods covenanted people, this is the only way wherein we muſt expect life and ſalvation.

Queſt. If there be ſuch a neceſſity of ent…ing into covenant with God, what muſt we do that we may get into covenant with him?

Anſw. You muſt do theſe five things:

1. Break your covenant with your old ſins, and your luſts, or elſe God will not enter into covenant with you, Mat. 6.24. you cannot ſerve two maſters; theſe are ſo contrary, that ſo long as you are in league with ſin and the world, you cannot enter into covenant with God, take away the matter of provocation, which at firſt brake the covenant between God and you, and then there is one ſtep made for your entering into covenant with him. Examine thine own heart, what is that which maintains the breach between God and thee, and makes God a ſtranger to thee, and put that away, though never ſo gainfull, never ſo pleaſing a ſin, without this, God will never enter into covenant with thee; thou canſt not be in covenant with thy ſin and God together, therefore breake thy covenant with ſin, if thou deſire to be in covenant with God.

2. Go before the Lord as guilty of thy former rebellion, and unfaithfulneſſe in breaking covenant with him, and judge thy ſelf for it, lay down thy ſelf and life before God, confeſſing and acknowledging, that it were juſt, if he ſhould deſtroy thee; condemn thy ſelf for thy former rebellion againſt him, ſubmit thy ſelf to the good pleaſure of his will, as David ſaith, Here I am, let him do with p. 45me as ſeemes good in his eyes; put thy life into the mercifull hands of God, either to take it from thee, or to give it to thee again, ſay unto God, If thou wilt ſave me, thou ſhalt ſhew abundant grace, if thou wilt deſtroy me, thou art juſt; go before God with this ſpirit of ſubmiſſion, and ſeek peace from him, go and put thy rope about thy neck, like Benhadads ſervants, and confeſſe thy own guiltineſſe; without this, God will never enter into covenant with thee, God will have thee know, thou muſt take thy life as a free gift of grace, and that thou ſtandeſt at his mercy either to ſave thee or deſtroy thee.

3. Come with an humble ſubmiſſion to yeeld up thy ſelf to the obedience of the will of God; wee muſt receive him from the law of our life by which we muſt live. When you come to make a covenant with God, you muſt not come to give lawes unto God, but to take lawes from God, not to impoſe lawes upon him; that he ſhall ſave you ſo and ſo, but you muſt leave God free to make the conditions of the covenant after his own minde and will; think it honour enough that you may be a people in covenant with God, and have your life granted by covenant from him, but for the conditions, leave them to God, let him command and require what he will, he muſt be free, or elſe he will not make a covenant with you: This is that which Hezekiah exhorted to, to come and give the hand to the Lord, and ſerve him, we muſt come and make a covenant with God, as a ſervant with his maſter, as Subjects with their Prince, a covenant of ſervice, not to be our own Lords, the ſons of David, and princes of Iſrael; (when Solomon ſate upon the Throne) came and gave the hand unto Solomon, 1 Chron. 29.24. they made a covenant with him, but it was with ſubmiſſion to his power, ſuch is the covenant which we muſt make with God, we muſt give the hand under God, ſubmitting to him, to be ruled by him. Thence it is, that we are called upon to deny our ſelves; If any one will be my diſciple, let him deny himſelf, &c. we muſt not cleave to our ſelves, to our wills, and make our own Lawes, we muſt deny our own inclinations, wills and affections, refuſe to be governed by them, and reſign up our ſelves to the will of God; this is the reſolution we muſt come unto, if we will enter into covenant with God, as it was in the ſacrifice of the Law, he that offered it, laid his hand upon the head of it, as dedicating it to God, and quitting it from p. 46himſelf, as if he ſhould ſay, I have no more to do with this bullock, it is now the Lords, (that was in part the ſignification of that action) ſo if we will be the Lords people in covenant with him, we muſt reſigne our ſelves only and wholly to be for him, Rom. 12.1, 2. we mu…t preſent our bodies as a living and acceptable ſacrifice, conſecrate and devote them to God, to live unto him, and to be our own no more: as it is in a marriage covenant, when a man and woman make a covenant, they do reſigne up themſelves one to another, not to be to themſelves any more; it is a marriage covenant that we make with God, I will marry thee to my ſelf, ſaith the Lord, therefore we muſt do as the Spouſe doth, reſigne up our ſelves to be ruled and governed according to his will.

4. If we would enter into covenant with God, we muſt come before him in the name of a Mediator, that is, the Lord Jeſus, in the mediation of his ſacrifice we muſt offer up to the Lord a ſatiſfaction for all our treacherous rebellion againſt him, in that ſacrifice we muſt come and ſeek reconciliation, and the renewing of our covenant with God, without ſuch a ſacrifice, whereby Gods juſtice may be ſatisfied, there is no hope of a covenant to be made between God and you: As in the Law, Exod. 34.1. to 8. they come and ſacrifice, and ſo the covenant is made between God and them. Now theſe were types of Chriſts ſacrifice, come therefore ſprinkled with the blood of Chriſt, and ſay, Lord, here is the blood of the ſacrifice, which maketh ſatisfaction for my rebellion, and in this blood enter into covenant with me. They that make a covenant with God, do it by ſacrifice, Pſal. 50.5. And therefore in the mediation of Chriſts blood, and by faith in it look for a re-union and knitting of God and us together.

5. After all this, that you have broken your covenant with your ſins, judged your ſelves for them, ſubmitted your ſelves to the will of God, and come in the name of a Mediator, then by faith look at the gracious invitation of God, and conſider his readineſſe and willingneſſe to enter into covenant with you, though there be an infinite diſparity between the God of glory and us, yet he is pleaſed to invite us to make a covenant with him; if you ſeek to him, he will not turn away his face from you, as Hezekiah ſaith to the people, 2 Chron. 30.8, 9. though he might turn away from you in wrath and diſpleaſure, yet he will not, but will enter into a p. 47gracious Covenant with you; He that cometh to me, I will in no wiſe caſt off, ſaith Chriſt, Joh. 6.37. In that manner therefore goe thou and humble thy ſelfe before God, confeſſe thy treachery and rebellion, and looke at God as having a golden ſcepter in his hand, and intreat him to enter into a Covenant with thee, and ſubmit thy ſelfe wholly to be at his command, plead the promiſe of his grace, touch the top of the ſcepter, and take hold of the Covenant, and then certainly in time the Lord will ſpeake to thy ſoule and conſcience, by the teſtimony of his Spirit, that he will be a God unto thee, and take thee to be one of his people. Thus you ſee the way to enter into Covenant with God.

It may ſerve for all ſuch as are already entred into Covenant Ʋſe 3 with God, to admoniſh ſuch to looke unto themſelves, and to take heed they be not unfaithfull in the Covenant that they have made with him. Take heed of breaking Covenant, but let us walk according to the covenant that we have made with him. This the Lord expects, Exod. 19.5. that if wee enter into covenant with him, we ſhould be carefull to keepe it. In the things of this life, a ſtrict eye is had to the covenant; In all conveyances of Lands, we look narrowly to the covenants, and if they be broken, all is gone. Now ou… life lyes upon our keeping covenant with God; labour therefore ſo to walke, that it may appeare that you have a care to keepe the covenant which you have made with God. Wee have made a covenant with him in our Baptiſme, in our converſion and turning unto God, and coming to the Lords Supper. Now it is not enough to enter into Covenant, but wee muſt keepe it; wee have broken the firſt covenant of workes, take heed wee breake not a ſecond, there being no more place for any more covenants: Now therefore cleave to the Lords Covenant, and live unto him; Let there not be in any of us an unfaithfull heart to depart from the living God. If wee ſhall againe breake this ſecond covenant with him, wee ſhall not onelyonly miſſe of that ſalvation and life which wee hope for, but we ſhall periſh with a double deſtruction, wee ſhall pay for all our treachery and unfaithfulneſſe in this Covenant. This concernes us to looke unto more then any people in the world, let us not breake Covenant with God twice. This aggravated Solomons ſinne, that he ſinned againſt God, which appeared to him twice. God made a Covenant with us, firſt in Adam, and now againe in Chriſt, and p. 48therefore let us take heed of breaking Covenant with him the ſecond time.

Ʋſe 4 It is a uſe of marvellous comfort, to thoſe that doe indeavour to walke uprightly and faithfully in covenant with God, in whoſe hearts God hath written his covenant, whom he hath made mindfull of it, and faithfull to keepe it with him; here is comfort for ſuch, that the bleſſing of life and ſalvation is as ſure to ſuch ſoules, as the covenant of a faithfull God can make it, the bleſſings promiſed in the covenant cannot faile them, God cannot breake with them, if they breake not with him, he cannot lye, nor alter the thing which is gone out of his lips. When the Saints ſometimes thinke of the greatneſſe of the promiſes, on the one ſide, and conſider their owne povertie and vileneſſe, the low and undone condition they have brought themſelves into by their ſins on the other ſide, the promiſes ſeeme to them to be above hope and faith. As the Sunne dazles the eye to looke upon ſo glorious a light, ſo the great things which God hath promiſed in his Covenant, doe even dazle the eye of faith, and they thinke them almoſt impoſſible, that they ſhould have ſuch neare communion with God, and be made partakers of that everlaſting happineſſe, &c. Theſe doe even ſet faith it ſelfe at a ſtand, therefore looke at the ſtabilitie of the promiſe of God, he hath paſſed over thoſe things by covenant, and he cannot be a covenant-breaker, his covenant ſtandeth faſter then the mountaines that cannot be moved, and therefore as long as they are not above the promiſe and covenant of God, neither let them be above our faith and hope, onelyonly let us wait for them in the way of faith and obedience. It's ſaid in Pſal. 25.10. All the pathes of the Lord are mercy and truth, to them that keepe his Covenant. 1 Cor. 1.9. Faithfull is he that hath called you to the fellowſhip of his Sonne Jeſus Chriſt. And to the ſame purpoſe is that of Moſes, Deut. 7.12. Therefore doe but enter into covenant with God, and keepe it with him, and then be confident of all that rich bleſſing which the Lord hath promiſed to his people. There is a promiſe made to Chriſt, Eſa. 49.7. that though he was deſpiſed of men, and abhorred of the Nations, and contemned by the rulers, yet (though it was very unlikely in reaſon) Kings and Princes ſhould bow downe to him, and worſhip him. But how ſhall this be brought to paſſe? this ſhall be done, ſaith the Text, becauſe of the Lord that is faithfull. So though p. 49we be poore wormes, yet the Lord hath promiſed to us life and glory, and a Kingdome; But can this be accompliſhed to ſuch as we be? Yes, becauſe of the faithfulneſſe of God, who hath promiſed, and undertaken to performe it. Therefore if God have made thee mindfull and carefull of his covenant, to walke in obedience to him, then know that the Lord is more mindfull of his owne covenant with thee, to performe to thee all that mercy and bleſſedneſſe which he hath promiſed to thee; and let this be a pledge unto thee of the accompliſhment of all, even the care that God hath put in thy heart to walke in Covenant with him. Thus wee have heard the fourth generall obſervation, noted out of the Text. But now by occaſion thereof, wee will lanch a little further into the deepe, having ſailed by the ſhore all this while, and enter into a conſideration more particularly of the nature of that Covenant, by which God conveyes life and ſalvation to his people.

There are two covenants which the Scripture makes mention of, one of workes, the other of grace; of both the Apoſtle ſpeakes, Gal. 4.23, 24. The one is the Teſtament or Covenant of the Law, that ſhuts up all under wrath, the other of grace, and that proclaimes libertie; the one is uſually called the commandement, the other the promiſe; the one is contained in the Law, the other in the Goſpel.

Now if it be demanded, what covenant it is by which God communicates ſalvation to us:

I anſwer, it is the covenant of grace, and not the covenant of workes, by which the bleſſing of life and ſalvation cometh.

For the more diſtinct handling whereof, wee muſt conſider theſe two things ſeverally.

Firſt, To ſhew what the Covenant of grace is.

Secondly, To ſhew that the Lord communicates his ſalvation by the covenant of grace, and not of workes.

Concerning the former, that wee may diſcerne what is the nature of the Covenant of grace; this I will ſet forth by conſidering theſe five things.

1. By comparing the covenant of grace with the covenant of workes; ſhewing both wherein they are alike, & wherein they differ.

2. By ſhewing the divers diſpenſations of the covenant, both before Chriſt, and ſince Chriſts coming.

p. 503. By ſhewing what are the benefits which wee receive by vertue of this Covenant.

4. By ſhewing the condition of the Covenant, what that is.

5. By noting out the properties of the Covenant.

1. For the firſt, compare the covenant of workes with the cov… nant of grace, and therein firſt ſee wherein they are alike, and doe agr…, and that in ſundry things.

1. They agree in the author of them; God is the author of both Covenants, even the ſame God. The Manichees thought, one God was author of the Law, (the Covenant of workes;) and another author of the Covenant of grace, contained in the Goſpel; but this hereſi… was exploded long agoe.

2. They agree in the parties contracting and making covenant together, both of them are made with us, God and man are the parties covenanting in both Covenants, not as if one (the covenant of workes) were made with us, the other (the covenant of grace) were made onelyonly with Chriſt, but both are made with us.

3. They agree in one common end, which is, that God may be glorified in his creature, in the manifeſtation either of his juſtice or mercy, according to the nature of the Covenant made with him, the glorifying of God is the common end of both.

4. They agree in this, that in both there is a promiſe of life and bleſſedneſſe; the covenant of workes ſaith, Doe this and live; the covenant of grace ſaith, Believe and live; Life is promiſed in both; Now whether the ſame life be promiſed in both, or whether a terrene felicitie and life here on earth, be promiſed in the one, and an heavenly in the other, as ſome thinke, or whether a heavenly life and glory in both, as ſome others thinke, I will not determine, it not being much materiall; It's enough to know that life and bleſſedneſſe was and is promiſed in both.

5. There is in both C…venants a condition required on our part, for the attaining of the life promiſed, wee are not left to our libertie in either Covenants, neither of the two Covenants promiſe life abſolutely, whether wee obey or no, and whether we believe or no, but under the condition of faith or obedience, the promiſe of life is made.

6. Both Covenants require a perfect righteouſneſſe of us, that wee may have life; no life is promiſed in either Covenants, but upon p. 51the bringing in of a perfect righteouſneſſ… before God, either of our owne, or of anothers: the covenant of grace, as well as that of workes, will make this good, that no unrighteous perſon ſhall enter into the kingdome of God. Hence Rom. 3. laſt, the Goſpel ſtabliſheth the Law, they agree herein, and doe not croſſe one another.

7. Both Covenants are unchangeable, never to be reverſed or altered. The covenant of grace is an unchangeable covenant, it is an everlaſting covenant, more unchangeable then the covenant of the day and of the night, more unmovable then mountaines that cannot be moved, as Eſa. 54.10. & Jer. 35.20. So likewiſe the covenant of workes, is an unchangeable covenant, Mat. 5.17. Heaven and earth ſhall paſſe away, but not one j…t of the Law ſhall faile. Though now in the eſtate of corruption, no man attaines life by the covenant of workes, yet this ſo comes to paſſe, not becauſe the covenant is changed, but becauſe we are changed, and cannot fulfill the condition, to which the promiſe is made; the covenant ſtands faſt, but wee have not ſtood faſt in the covenant, but it is now become impoſſible to us, that wee are unable to fulfill it; as the Apoſtle ſpeakes, Rom. 8.3. yea it is the unchangableneſſe and ſtabilitie of this covenant, which condemnes all the world of ſinfull and ungodly men. The Law hath ſaid, Curſed is every one which continueth not in all things, &c. And the ſoule that ſinneth (and flies not to the covenant of grace) ſhall dye; This word takes hold upon them, and condemnes them. Nay more, for the fulfilling of this Covenant; the Lord Jeſus Chriſt came downe from heaven, and b…came man to fulfill that righteouſneſſe of the Law, which was now bec…me impoſſible to us, Rom. 8.3. So unchangeable is the covenant of workes, that rather then it ſhall not be fulfilled, the ſonne of God muſt come downe to doe it. Thus wee ſee the agreements between the covenant of workes, and the covenant of grace.

But the principall and w…ightier conſideration, is to ſet downe the proper diff…re…c…s between th…m, which ſome have gone about to darken and obſ…ur…, and doe make them agree too neare; and ſo make a compound of both Covenants, a… if one ſhould mixe wine and water tog…r, whereby they doe diſanull the nature of the Covenant of gr…, and tu… it into a covenant of workes: Herein t…fore …ee …uſ… labour the more carefully to ſet downe the p. 52true and reall differences between them, which being done, wee ſhall ſee the nature, both of the one and the other more diſtinctly, and clearly. The differences are many.

Differ. 1 The firſt difference is in the condition of the Covenants, the one requires doing, the other believing; the one workes, the other faith; The one ſaith, Doe this and live, the other ſaith, Believe and thou ſhalt be ſaved; the way of life which the Law propounds, is, Doe theſe things comprehended in the Law, and doe them conſtantly, and then thou ſhalt live, as Gal. 3.12. The Law ſaith, The man that doth theſe things, &c. But the condition of the Covenant of grace is faith, Acts 16.31. Believe in the Lord Jeſus, and thou ſhalt be ſaved.

But here a twofold doubt may be moved.

Queſt. 1. Whether faith be not required in the Law, in the Covenant of workes.

2. Whether workes be not required in the covenant of grace. If both theſe be required, faith in the Covenant of workes, and workes in the covenant of grace; then how ſtands the difference between the two Covenants?

Anſw. For anſwer to the firſt; when it is demanded whether faith be not required in the Covenant of workes.

I anſwer, It is; but firſt, it is not the ſame faith; ſecondly, nor required for the ſame end, as in the Covenant of grace. To explaine this, I ſay, the Covenant of workes requires faith, and that in a threefold act thereof.

1. In regard of dependance upon God, the fountaine and author of all good, wee were not in our firſt and beſt being which wee had by creation, wee were not (I ſay) ſo perfect, but wee ſtood in need ſtill to depend upon him that had created us, for the continuance of that being which he had given us. It is imprinted in the nature of every creature to depend for ſuſtentation upon that from whence it had its beginning; as the chicken upon the hen, &c. So the whole creation lookes backe unto him that made it for preſervation in their being, as Pſal. 104.21.27. & Pſal. 145.15. And if it be ſo in theſe unreaſonable creatures, thus to depend upon their Creator, then was the ſame in man much more; the covenant of the Law required this faith of man in the beginning, though now we be as Gods in our owne eyes, ſelfe-ſufficient, depending p. 53upon our ſelves, and none elſe, for all the good wee hope for; yet at the beginning it was not ſo. But man was to depend upon God for his being, and well-being.

2. Another act of faith required in the Law, was a perſwaſion that God was well pleaſed with him, whilſt he walked in the way of love and obedience to his creator, he was to believe without feare and doubt, that ſo long as he obeyed the will of the Lord, he was well-pleaſed with him.

3. He was to believe the bleſſing of life promiſed in that covenant, and to expect it according to the promiſe. In all theſe regards faith was commanded in the Covenant of workes.

It may here be demanded; Object. If faith be required in the covenant of workes, why is it not expreſſed in plaine words, as well as doing? the Covenant of workes ſaith; Thou ſhalt love the Lord thy God, and ſerve him; but it doth not call for any act of faith at all.

The reaſon thereof is, Anſw. becauſe when the Covenant of workes was made with man, he was then in his integritie, ſinne was not yet come into the world, and therefore there was no cauſe for man to doubt of Gods love, and acceptation of him. But having received ſo great benefits from God, made after his image, but little inferior to the Angels, and having dominion given him over all the workes of Gods hands, he was now to be put in minde of his dutie towards his creator, and therefore was to be ſtirred up to love, honour and obey him, no need was there to ſtirre him up to believe Gods goodneſſe towards him, of which he had no cauſe to doubt. But when God cometh to make a Covenant of grace with man, he finds him in his ſin and rebellion, full of feares and doubts, and therefore had need to be encouraged to believe that God will be reconciled; but then it was not ſo, there was then nothing to cauſe diſtruſt, and therefore faith was not expreſſed in that covenant, yet faith was then required, as wee have ſhewed, though not the ſame faith that is required in the covenant of grace. But they differ in three things.

1. The covenant of workes commandeth faith in God as a creator, to preſerve our being, but not as a redeemer to deliver us from miſery. Adam was not bound to believe on God as a redeemer; for then he needed no redemption. But the Covenant of grace, requires faith in God as a redeemer; redeeming us from ſinne and p. 54miſery. The Jewes profeſſed they believed on God, but by what faith? When the faith of the Goſpel was preached unto them by Chriſt and his Apoſtles, they counted it a ſtrange thing, they clave to the Covenant of workes, they therefore believed on God as a Creator, but believed not on grace revealed in the Goſpel; by this faith they believed not on him.

2. The Covenant of workes required faith to believe in God loving mee, as created holy, and continuing in the ſame puritie and holineſſe before him, and no further; but the Covenant of grace commands faith to believe in God loving us, and pitying us loſt ſinners.

3. The faith required in the Covenant of workes, was mutable, as now all the righteouſneſſe required in that Covenant, and ſo might be loſt, as afterwards it was by the ſinne of Adam; but the faith required in the Covenant of grace, is ſuch as is begotten of an immortall ſeed, 1 Pet. 1.23. and therefore cannot be loſt, but abide… and continues for ever; It is a faith that cannot faile, Luk. 22.

Thus yee ſee the ſame faith is not required in both Covenants; Secondly, It is not required in the Covenant of grace for the ſame end as it was in the Covenant of workes; In the Covenant of workes, faith was required as a part of that righteouſneſſe which the Law required, it is one of the duties of the Law; but in the covenant of grace it is required not as any part of our righteouſneſſe, but onelyonly as an inſtrument to receive and apprehend the righteouſneſſe which is wrought for us by Chriſt; and therefore the faith required in the Covenant of workes, was a giving unto God, but the faith required in the Covenant of grace, is onelyonly a receiving from God, that which he freely offers us.

Queſt. So that if the queſtion be asked and ſtated thus, Whether the Law and Covenant of workes, doe require the ſame faith, and to the ſame end, as the Covenant of grace doth,

Anſw. I anſwer, No, it doth not; as is evident by that of the Apoſtle, Gal. 3.12. The Law is not of faith, (i) it is not the doctrine of faith, requiring faith, and promiſing life upon believing; but the Law ſaith thus, The man that doth theſe things ſhall live in them; as if he ſhould ſay, the Law requires not believing, but doing; therefore thoſe are deceived that would bring in the faith of the Goſpel, to be required in the Law.

p. 55For the ſecond doubt, Queſt. 2 Whether doth not the Covenant of grace require workes, as well as doth the Covenant of workes?

I anſwer, It doth; as is evident Titus 2.11.14. Anſw. The grace of God that bringeth ſalvation, teacheth us to be zealous of good workes; and Mat. 5.16. Let men ſee your good workes, ſaith Chriſt; though Chriſt preached not a Covenant of workes, but of grace, yet he calls for good workes. But marke the difference.

1. The Covenant of workes doth not require workes for the ſame end, as the Covenant of grace, for that requires workes as the matter of our juſtification before God; ſo ſaith Moſes, (underſtanding him in a Legall way) Deut. 6. laſt, This is your righteouſneſſe; but the Covenant of grace requires workes not as a part of our righteouſneſſe, but that thereby wee ſhould glorifie God, and manifeſt it that wee are made righteous by Chriſt, James 2. wee are thereby declared to be righteous; the godly converſation of a Chriſtian maketh it evident to the conſciences of men, that he is a juſtified man.

2. The workes that are required in the Covenant of grace, are not required from the ſame beginning; the Covenant of workes requires workes to be performed from our own ſtrength and abilitie received in the Creation, it preſuppoſeth abilitie in our ſelves to doe what it requireth. But the Covenant of grace requireth workes to be done by the help of the Spirit of Jeſus Chriſt. Phil. 4.13. I can doe all things, ſaith the Apoſtle, through Chriſt ſtrengthning mee, that is, the power which the Covenant of grace directs us unto.

3. The Covenant of grace doth not require works in the ſame order as the Covenant of workes doth, for the Covenant of workes requires workes firſt, and then faith to believe our ſelves beloved unto life; but the Covenant of grace requireth faith firſt, and then that we bring forth good workes; therefore ſaith the Apoſtle (Titus 3.8.) Let them which have believed, be carefull to ſhew forth good workes: He doth not ſay, Let them which have done good workes, believe; but firſt believe and then doe good workes, he placeth faith before workes; and hence it is that the obedience of the Goſpel, is called the obedience of faith, Rom. 16.26. as following faith and ſpringing from it. Thus then this difference of the condition of the Covenants remaineth; the one Covenant commanding workes, the other faith.

p. 56Ʋſe, Let therefore every ſoule looke unto his faith, that expects to receive the bleſſing of life; by faith wee are brought into Covenant with God, and are enabled to wait for the bleſſing of it; Thoſe that are of faith, are bleſſed with faithfu…l A…raham, Gal. 3.9. Though there be imperfection in your works, yet if your faith be working, and it be not a dead faith, but fruitfull, manifeſting it ſelfe in a holy life; here is comfort, it is faith that gives intereſt in the Covenant of grace, let it appeare that it is a faith unfeigned, and this is the condition, to which God hath promiſed life and ſalvation.

Differ. 2 The ſecond maine difference is this, namely, that the Covenant of workes is made without a Mediator, to mediate between God and man. But in the Covenant of grace there is a Mediator coming between, to unite God and man together, and make them one. Hence Heb. 9.15. Chriſt is called the Mediator of the new Teſtament; ſo alſo Heb. 12.24. but the firſt Covenant of workes had no Mediator. The reaſon of this difference is, becauſe when God came to make a covenant of workes with Adam, then there was no diſagreement between God and man, man was yet righteous, perſiſting in that innocency and righteouſneſſe in which he was created, there was yet no breach made, the heart and mind of man anſwering to the mind of God, and therefore there was no need of a Mediator to bring them together; But when the Covenant of grace is made with man, there is a former breach between God and him, and ſo there is need of a third partie, of a Mediator to make them one. Hence is that in Gal. 3.20. A Mediator is not a Mediator of one; whiles wee are one with God, there is no need of a Mediator, no more then there is need for one to mediate between a man and himſelfe, (this is the ordinary interpretation of that place, though it may probably beare another ſenſe) and ſo it was betwixt God and man in the beginning, there was no variance then between them by ſinne, then God made a Covenant with man, as with his friend, as Abraham is called the friend of God, but when ſin had made a breach between God and man, then ſtrangeneſſe and enmitie followed, God is eſtranged from us, and wee are enemies unto God, ſo that without a Mediator, wee can never come to be united into Covenant againe. Now man feares and trembles to come before God, and God being offended, cannot be at peace, unleſſe his Juſtice be ſatisfied; Therefore when Adam had once ſinned, he feared to come p. 57into the preſence of God, and hid himſelfe, till God revealed and made knowne to him the Mediator of the Covenant, that the Seed of the woman ſhould breake the Serpents head.

The Covenant of workes was delivered to the children of Iſrael at Mount Sinai, by the hand of a Mediator, Gal. 3.19. Object. and ſo the difference is taken away.

I grant the Covenant of workes was then revealed and made Anſw. 1 knowne to the children of Iſrael, as being before almoſt obliterated and blotted out of mans heart, and therefore God renewed the knowledge of the Covenant of workes to them.

I grant alſo that the Law was given to them by the mediation Anſw. 2 of Moſes, who was a mediator betwixt God and them.

But I adde withall, that the Law though it containe the ſumme Anſw. 3 of the Covenant of workes, yet was not delivered unto that people for this end, to ſtand between God and them as a Covenant of workes, by which they ſhould be juſtified and live, but onelyonly as it was ſubſervient and helpfull unto them, to attaine the end of the former Covenant of grace, which God had made with them in their fathers, God had promiſed Abraham to be a God to him, and to his ſeed, but now the Iſraelites having been long trained up among an ignorant and Idolatrous people, they little knew what need they had to flie to the promiſe of grace, and therefore the Lord now reveales his Law to them in that manner, to make them ſee by the terrors of the Law, that they cannot come neare unto God thereby; this was the Lords end in giving the Law unto them, and not to ſtand between God and them as a Covenant of life, by which they ſhould live. This is evident by that of the Apoſtle, Gal. 3.19. Wherefore then ſerveth the Law? The Apoſtle had before proved that wee are juſtified by faith in the free promiſe, and not by workes; ſome then might object, Why was the Law then given to the children of Iſrael? The Apoſtle anſwers, it was given to reſtraine tranſgreſſion, to convince men of ſin, and to be as a Schoolmaſter to bring them to Chriſt, Gal. 3.24. Theſe then were the ends of giving the Law; 1. That the knowledge of ſinne might abound, Rom. 5 19, 20. The Law entred that ſinne might abound, that is, the knowledge of it, that man might know his ſinne; Secondly, To lead them to Chriſt; Thirdly, To reſtraine the tranſgreſſion and ſinne of man, and to keepe them in obedience. But not p. 58(as I ſaid) to ſtand in the forme of a Covenant, for them to be juſtified and ſaved thereby.

The Law is to be conſidered two wayes; Firſt, Abſolutely, and by it ſelfe, as containing a Covenant of workes: Secondly, Dependantly, and with reſpect to the Covenant of grace.

1. Abſolutely, alone by it ſelfe, and ſo it was given as a Covenant to Adam in the beginning, and ſo conſidered, it ſhews the way and meanes of life, by which wee might live.

2. Reſpectively, as having reference to the Covenant of grace, and ſo it was given to the children of Iſrael at Mount Sinai; both as antecedent and conſequent thereto. As antecedent to it, to prepare them for Chriſt, and the Covenant of grace; and alſo as ſubſequent to it, to teach them how to walke and pleaſe God, when they were entred into a new Covenant with him. And thus was it given unto them.

And here becauſe ſome may doubt of this truth, I will therefore lay downe ſome grounds to confirme it, and to make it cleare, that the Covenant made with Iſrael at Mount Sinai, was not a Covenant of workes.

Argu. 1 That Covenant which God made with Iſrael at Mount, Sinai, had Circumciſion for the ſigne and ſeale of it, which was the ſigne and ſeale of the ſame Covenant which God made with Abraham, Gen. 17. And therefore this Covenant made with Iſrael, having the ſame ſigne and ſeale with the other made with Abraham, it was the ſame Covenant alſo; For if the Covenant had been altered, the ſeale ſhould have been altered alſo, the ſeales of the one Covenant not being ſutable to the other: It were now abſurd, to bring in the ſeales of the Covenant of workes made with Adam, and to annex them to the Covenant of grace, now made with us in Chriſt; and no leſſe inconvenient were it, to put the ſeales of the Covenant of grace, to the Covenant of workes. Now if this Covenant made with Iſrael was the ſame with that which was made with Abraham, (having the ſame ſeale and confirmation) then ſurely it was not a covenant of workes, but of grace, becauſe the covenant made with Abraham, was a covenant of grace, and not of workes, Rom. 4.

Object. But it may be ſaid, that Circumciſion was a ſeale of the covenant of workes, elſe how doth the Apoſtles Argument hold, which he urgeth, Gal. 5.3. where he ſaith, If yee be circumciſed, yee are bound to p. 59keepe the whole Law? As implying that Circumciſion was a ſeale of the covenant of workes, binding them to the obſervation of the whole Law, that they might be juſtified thereby; even as Baptiſme binding us to believe on Chriſt for forgiveneſſe of ſinnes, is therefore called a Sacrament of the Covenant of grace.

Wee muſt conſider Circumciſion two wayes: Firſt, Anſw. According to its primitive inſtitution, as it was appointed by God unto Abraham; and then, as it was abuſively urged and intended by thoſe Judaizing Apoſtles, which ſought to corrupt the truth. In the Primitive inſtitution of it, it was appointed to be a ſeale of the covenant of grace, as is evident, Rom. 4.11. But the falſe Apoſtles urged it as a worke of the Law, as a dutie and worke to be done neceſſary to juſtification and ſalvation. Now the Apoſtle in ſaying that if they were circumciſed, they were bound to keepe the whole Law, doth not look at the Primitive inſtitution of it, but hath reſpect to that which the falſe Apoſtles intended, urging Circumciſion as a work of the Law, neceſſary to their juſtification and ſalvation; and thus taking it, the Apoſtle doth truly tell them, that if they were circumciſed in this manner, and to this end, they were bound to keepe the whole Law, becauſe by what reaſon Circumciſion was neceſſary, by the ſame reaſon all the reſt of the Law was neceſſary alſo; and if they were bound to obſerve Circumciſion, to be juſtified by it, then were they alſo bound to obſerve the whole Law, becauſe if wee be juſtified by workes, wee muſt doe all the Law to obtaine juſtification by it. This is the Apoſtles intent, but this doth no more prove Circumciſion to be a ſeale of the covenant of workes, then our Baptiſme is. Concerning which, I may ſay as much as Paul doth of Circumciſion, if any ſhall eſteeme Baptiſme as a worke by which to be juſtified, I will then ſay to ſuch a one, that if he be baptized in this manner, and for this end, to be juſtified by it, as by a worke, that then he is bound to keepe the whole Law.

But did not Circumciſion in the Primitive inſtitution of it, Queſt. bind them to the obſervation of the whole Law?

Yes, but not in that ſenſe as now wee ſpeake of, Anſw. it bound Abraham, and all his ſeed, and all ſuch people as ſhould joyne themſelves unto them, to obſerve all the ordinances and commandements of God. But how, not as workes to be juſtified by, but as meanes by which they ſhould teſtifie themſelves to be a ſeparated people, ſevered p. 60from other people of the world, having peculiar Lawes given to them to walke by. They had ceremonies to lead them to Chriſt, ſuch as no other people had; they had Judgements and Lawes of State, given by God himſelfe, ſo as no other people of the world had the like; they had the Morall Law revealed unto them more fully then any other people; and in the obſervation of all theſe, they were to teſtifie themſelves to be the people of God, not communicating with the Lawes of other Nations, but walking in their owne, but yet not ſo as to juſtifie themſelves thereby. Circumciſion bound them to the obſervation of the Law, in the former way, but not in the latter.

Argu. 2 The covenant of workes binds not to the obſervation of the ceremoniall law, but of the Morall onelyonly; but that covenant at Mount Sinai, bound them to the keeping of the Ceremoniall law, and therefore was not properly a covenant of workes. Hence ſaith the Apoſtle, Heb. 9.1. to 6. That the firſt Teſtament or Covenant had ordinances of divines ſervice, &c. By the firſt Teſtament, meaning the Covenant delivered at Mount Sinai. Now theſe ordinances mentioned by the Apoſtle, were types and figures of ſpirituall things, belonging to the Church of the new Teſtament, and did appertaine to the covenant of grace, ſignifying the bleſſings wee receive by Chriſt; and if theſe ordinances reſpecting Chriſt, were given in the firſt Teſtament or Covenant, then ſurely that Teſtament or Covenant was not a Covenant of workes.

Argu. 3 That Covenant which did ſo convince of ſinne, as that it did alſo ſhew the way of expiation of ſin, and of forgiveneſſe, could not be a covenant of workes, for the covenant of workes onelyonly convinceth of ſinne, and condemnes for ſinne, but ſhews not the way of expiation of ſinne. But this covenant at Mount Sinai, did ſo convince of ſinne, that withall it ſhewed the way of forgiveneſſe; for it taught men to looke for righteouſneſſe by the bloud of the ſacrifice, which was (in type) the bloud of Chriſt, and therefore it ſo revealing and ſhewing Chriſt, it could not be the covenant of workes.

Argu. 4 The covenant of workes was in Adam made with all, none excepted, not with one people more then another. But this covenant made with Iſrael, was made with them, as with a ſelect, choſen, and peculiar people, whom God had taken to himſelfe out of all the p. 61people of the earth: and thence is that Preface before the Law, I am the Lord thy God, that brought thee out of the land of Aegypt; God had ſeparated them to himſelfe from Aegyptians, from Canaanites, from Edomites, &c. and then revealed his Covenant unto them; therefore this covenant made with Iſrael alone, cannot be a covenant of workes, which is made with all fleſh.

That covenant which God made with Moſes his perſon, was Argu. 5 not a covenant of workes, but of grace; but the covenant which God made with them, was the ſame which he made with Moſes, as appeares, Exod. 34.27. therefore, &c. If any ſhall ſay, that God then made a covenant of workes with Moſes, then it muſt follow, that Moſes was not now, nor before, under a covenant of grace, which is contrary to the Apoſtle, Heb. 11.23, 24. when he ſaith, By faith Moſes when he came to yeares, &c. or elſe, if he were before, and now, under the covenant of grace, and yet now God makes another covenant with him, putting him under the covenant of workes, then a man may be at the ſame time under both covenants, of workes and grace, and ſo both under bleſſing, and curſe, and in a ſtate both of life and death.

If it had been a covenant of workes which God made with Iſrael Argu. 6 at Mount Sinai, then ſhould he have called them from a covenant of grace, to a covenant of workes, from a covenant of life, to a covenant which now (in this eſtate of corruption) miniſters nothing but death, which is contrary to the Apoſtle, Gal. 3.17. where he ſhews the Law cannot diſanull the former Teſtament, this were to make the Lord goe from a covenant of grace to a covenant of workes, and it were the ſame in effect, as to make them perfect by the fleſh, when the Lord had begun with them in the ſpirit, Gal. 3.3. God carries on his people from faith to faith, from grace to grace, and not from grace to workes. Therefore the covenant then eſtabliſht with them, was not a covenant of workes, for them to expect life by, but onelyonly the covenant of workes was then revealed with reference to the covenant of grace.

That covenant which was made by a ſacrifice coming between, Argu. 7 and confirmed by the bloud of the ſacrifice, that covenant is not a covenant of workes: but this covenant was ſo made and confirmed, Exod. 24.2, 3, 4, 5, 6, 7, 8. that ſacrifice typed the ſacrifice of Chriſt, that bloud typed out Chriſts bloud, but Chriſts bloud doth not confirme the covenant of workes, but of grace.

p. 62But againſt this ſome doe object divers things.

Object. 1 They ſay the covenant made with Iſrael at Mount Sinai, had not Chriſt for the Mediator of it, Heb. 8.6. But Chriſt was the Mediator of the covenant of grace, ever ſince that covenant was firſt made, even in the time of Adam, Gen. 3.15. and of Abraham, Joh. 8.5. and of Moſes, Acts 15.11. and afore his coming in the fleſh, as well as ſince, Heb. 13.8.

Anſw. I grant that Chriſt was not in his owne perſon viſible Mediator of that covenant, yet in his type he was; for when Moſes ſtood betwixt God and them, Deut. 5.5. and as a Mediator he tooke the Law from God to deliver it unto them, Gal. 3.19. he did not ſo ſtand in that place of Mediator, in his owne name, but in the name of Chriſt, as repreſenting Chriſt, of whom he was therein a type and figure, ſo that what Moſes did in that Mediatorſhip, Chriſt did it in him. It is ſaid of Chriſt, 1 Pet. 3. He went and preached to the old world in the miniſtry of Noah; ſo he went and was Mediator between God and Iſrael in the miniſtry of Moſes; and as Aaron was Mediator between God and them in the Prieſtly office, ſo was Moſes in the Propheticall office, and yet neither of them in their owne names, and for themſelves, but both of them as they were types of Chriſt; and thus Chriſt was Mediator of that typicall covenant in his type, and afterward Mediator of the Evangelicall covenant in his owne perſon.

Object. 2 The covenant of grace is ſaid to be eſtabliſhed upon better promiſes, then the firſt covenant made at Mount Sinai, Heb. 8.6. Now theſe better promiſes, are promiſes of life upon better conditions, (i) upon condition of faith in Chriſt, and not upon that impoſſible condition of perfect obedience to the Law. The covenant of grace therefore being built upon better promiſes then the former covenant at Mount Sinai, therefore the covenant at Mount Sinai cannot be a covenant of grace, becauſe the promiſes of the covenant of grace are alwayes the ſame, Acts 15.11.

Anſw. As wee read of better promiſes, ſo we read alſo of a better teſtament, and better ſacrifices, Heb. 7.22. & 8.6. & 9.23. Now mark, ſhall we from thoſe better ſacrifices of the new Teſtament, conclude that the former Teſtament which had ſacrifices, though it wanted theſe better ſacrifices, was a covenant of workes? No, the covenant of workes (taken properly) hath no ſacrifices at all. The ſame I p. 63ſay concerning the better Teſtament, Heb. 7.22. & 8.6. Where the compariſon is betwixt the Teſtament under the Meſſiah, and the Teſtament under Levi, as the verſes before doe make manifeſt: the Teſtament under the Meſſiah is called a better Teſtament then that under Levi; yet was that Teſtament under Levi, a Teſtament or Covenant of grace, and not of workes. This therefore I conceive, that thoſe better promiſes, are not ſo called in regard of the ſubſtance of the promiſes, but of the manner of propounding them; Even as the ſacrifices of the new Teſtament, are ſaid to be better then the ſacrifices of the old, not in ſubſtance, but in the manner of exhibiting; (If I may ſo ſpeake) they had the ſame ſacrifices in ſubſtance, as wee have, even the Lambe ſlaine from the foundation of the world, Rev. 13. But he was then ſlaine onelyonly in types and figures, not really or perſonally. But now in the new Teſtament, there is a reall and perſonall offering up of Chriſt himſelfe, and not in the type onelyonly, and therefore it is called a better ſacrifice. And ſo it is in the promiſes, the promiſe of eternall life was then made, but how? ſeldome plainly expreſſed, but ſhadowed over in the promiſe of their dwelling in the land of Canaan, which was to them a type of heaven; but now wee have the promiſe of eternall life plainly and nakedly ſet before us: ſo that wee may ſay as they ſaid, Joh. 16. Now ſpeakeſt thou plainly, and ſpeakeſt no parables, now the Lord ſpeakes to us without putting ſuch vailes before our eyes, which held them that they did not ſee into the end of that which was ſpoken, ſo as now, in this ſenſe, our promiſes are better then theirs, becauſe more clearly and plainly revealed. In a word, the Covenant under the Meſſiah is compared with the Covenant under Levi: the ſacrifices of the one, with the ſacrifices of the other; the promiſes of the one, with the promiſes of the other; Looke then, how the one is better, ſo are they all; as the ſacrifices of the one are better then the ſacrifices of the other, ſo is the Teſtament, and ſo are the promiſes; which betterneſſe, is not in the ſubſtance, but in the manner of revealing.

The Covenant made at Mount Sinai, was the Covenant of the Object. 3 Morall law, which is the Covenant of workes.

This objection is anſwered by that which was before delivered Anſw. 1 of a two-fold conſideration of the Law; 1. Abſolutely; 2. With reſpect to the Covenant of grace, and as dependant on that, and thus p. 64onelyonly it was delivered to them, and not as a Covenant by which they ſhould be ſaved, no more then it is to us, though wee have it in our Bibles.

Anſw. 2 Though the Morall Law was then given them, yet there was more then that Law delivered to them, namely, all the ordinances of the Ceremoniall Law, which belong to the covenant of grace, and not of workes, and all of them together made up but one covenant, wherein they were to walke with God.

Object. 4 The firſt Teſtament delivered at Mount Sinai, was ſuch, as no ſalvation could be attained by it, for therefore it is ſaid, not to be faultleſſe, Heb. 8.7. But the Covenant of grace did alwayes bring ſalvation. Therefore, &c.

Anſw. That Covenant did give life, and ſalvation was attained by it; And though it be ſaid to be faulty, yet not ſo as to hinder or debar from ſalvation, but onelyonly it was defective, in reſpect of the full perfection of the new Covenant, as it is now revealed. It was not ſo cleare and manifeſt as now it is, there was then a defect in compariſon of what it is now, by the revelation of Jeſus Chriſt, but not faulty, to as that interpretation would make it. Compare herewith Heb. 10.1, 2, 3, 4.

Object. 5 This is made a difference betwixt the covenant of grace, and the covenant at Sinai, that the covenant of grace promiſeth forgiveneſſe of ſinnes, and the writing of the Law in our hearts, which the former covenant at Sinai did not. Therefore it was not a covenant of grace, but of workes.

Anſw. It is true, the covenant at Sinai did not promiſe forgiveneſſe of ſinnes, ſcil. ſo clearly; and the writing of the Law in our hearts, ſcil. ſo abundantly, in ſo full a meaſure, as the new covenant doth, but if from the denying of the full meaſure, we ſhall deny the whole benefit in any meaſure, this will not follow: no more then this followes, that becauſe the Prophets did not reveale Chriſt ſo plainly as the Apoſtles, therefore they did not reveale him at all. They had types of the forgiveneſſe of ſinnes in the killing of the ſacrifice, in putting their ſinnes upon the head of the Goat; So alſo the Law was written in their hearts, elſe David could not have ſaid, Thy law is within my heart, but not ſo fully as in the new manifeſtation of the Covenant under the Goſpel. In Joh. 7.39. it is ſaid, The Spirit was not yet given, becauſe Jeſus was not yet glorified; not but that p. 65the Spirit was then given in a meaſure, but not ſo abundantly as after his aſcenſion. So here, &c.

But in Gal. 4.22.24, 25. the Covenant at Sinai is expreſly diſtinguiſhed Object. 6 from the new covenant or teſtament; the covenant at Sinai being ſignified by Hagar, which brings forth children to bondage, who was caſt out with her ſonne, and ha… no inheritance with Iſaac, the ſonne of the free woman, therefore the covenant at Sinai muſt needs be a covenant of workes.

It is not to be denied, Anſw. but that the Law which is the ſumme of the covenant of workes, was then publiſhed at Sinai; but wee muſt withall remember what was before expreſſed, concerning the two-fold conſideration of the Law; Firſt, Abſolute, in it ſelfe, as it was given to Ad…m; Secondly, Reſpective, depending upon the promiſe of grace, in which reſpect it was given to that people of Iſrael. Now the Apoſtle ſpeaks of the Law and covenant of works both wayes. Firſt, he ſpeak…s of it in the relative conſideration, as it had reſpect to that people, and to the covenant of grace before made with them in Abraham and of this conſideration of it, he ſpeakes from Chapter 3.17. to Chapter 4.21. and then from the beginning of ver. 21. of the fourth Chapter, to the end of the Chapter, there he begins to intreat of the Law, as ſimply conſidered in it ſelfe. And indeed, if wee ſo conſider it ſimply by it ſelfe, it doth containe nothing but a covenant of workes, and begets children to bondage, which ſhall have no inheritance with the children of promiſe, which lay hold of the new Covenant; but yet the former truth ſtill holds firme, and unſhaken, namely, that it was not a Covenant of workes, as it had reſpect to that people, that is, it was not given to them with intent that they ſhould looke to be juſtified, and to live thereby, but onelyonly to lead them to Chriſt, and to reſtraine tranſgreſſion, as the Apoſtle fully ſhewes in the third Chapter. This two-fold conſideration of the Law here ſpoken of, is evident to any that doth with attention read thoſe two Chapters, and attends to the ſcope of them; for that which the Apoſtle ſpeakes concerning the Law, and the Jewes being under the Law, Chap. 4.1, 2, 3. &c. cannot be meant of thoſe that are under it, as under a Covenant of workes, but of thoſe that were children of God by grace, though yet under age, &c. Againe, that which he ſpeakes of the Law in Chap. 4.29, 30. with the verſes before, from ver. 21. to the end, p. 66cannot be applyed otherwiſe then to the children of the Law and Covenant of workes, ſtrictly and properly ſo called. And therefore this two-fold conſideration of the Law is grounded upon the Text it ſelfe. And the Apoſtle ariſeth from one of theſe unto the other; Firſt, ſpeaking of the Law as it had reference to that people, ſhewing for what end it was given unto them, which he handles Chapter 3.17. to Chap. 4.21. and then falls to an abſolute conſideration of it in it ſelfe, ſhewing the danger of being under the Law, being ſo conſidered ſimply as a covenant of workes, namely, that it caſts us out of the inheritance, which is given onelyonly to the children of promiſe; the Covenant then which God made with Iſrael at Sinai, was a covenant of grace, God renewing with them the former covenant made before with them in Abraham, but withall did then ſhew them the covenant of workes, what it was, thereby to force them to cleave unto the former promiſe of grace.

The ſumme is, that though the Law (which containes the covenant of workes) was delivered to the Iſraelites at Mount Sinai, by a Mediator, (Moſes) by reaſon of that reference it had in them to the covenant of grace, yet was it not ſo given by a Mediator unto Adam, to whom it was given as a meere covenant of workes, by which he ſhould live. And in this appeares the difference between the one Covenant and the other, the covenant of workes is without a Mediator, there being no breach between God and man, when the covenant of workes was given. But the covenant of grace is by a Mediator, to make up the breach which ſin hath made between God and us, ſo as now in this eſtate of ſin, there is no peace with God, no bleſſing from God, but it muſt be obtained by the Mediator between God and man, Jeſus Chriſt. Hence is that, Epheſ. 2.13.16.18. where the Apoſtle ſhewes how both Jewes and Gentiles are made neere to God by Chriſt; Wee were aliens and ſtrangers, but now are made Citizens with the Saints, and of the houſhold of God, and have entrance and acceſſe to the Father by Chriſt. Neither is there any other bleſſing to be looked for, but as it comes to us through the hand of the Mediator; he it is that hath received gifts for men, Pſal. 68.18. and he gives gifts to men, Eph. 4.8. by him wee have remiſſion of ſinnes, Eph. 1.7. by him wee receive the Spirit of life and grace, Joh. 1.16. By him the Mediator, wee enter and are brought into covenant with God; by him we are kept in covenant p. 67with him; by him wee receive all the bleſſings of the Covenant; and without a Mediator there is no peace, no bleſſing to be looked for. All the promiſes of the Covenant are made by him, and fulfilled; (2 Cor. 1.20.) In him they are yea and Amen: though every promiſe doe not by name mention Chriſt, yet it hath reſpect unto Chriſt, and without Chriſt wee can receive nothing that comes in the nature of a bleſſing, or that comes from grace. Grace comes onelyonly by Jeſus Chriſt, Joh. 1.17.

This ſerves to let us ſee the miſery of all ſuch as are under the Ʋſe 1 Law, under the Covenant of workes, and not under grace, let them conſider they muſt come and ſtand before God the Judge of all, who ſhall judge every man according to his workes, and then ſhall all their ſinnes be ſet in order before them, and laid unto their charge, and the Law paſſe ſentence of death upon them, and their own Conſciences terrifie them, and which is the upſhot of their miſery, there ſhall be none to plead for them, not one in heaven and earth to ſtand betwixt Gods wrath and them, to turne it away from them, but they ſhall be left unto themſelves to dye and periſh in their ſinnes: The Law hath no Mediator, Chriſt is no Mediator to ſuch as are under the Law, he hath not a word to ſpeake for them; he tells ſuch, Joh. 17.19. how little they muſt expect from him, he prayeth not for them, he pleads onelyonly for them that fly to grace through him; theſe that enter into a covenant of grace, have Chriſt their advocate; but as for thoſe that are under the Law, they have God againſt them, the Law againſt them, they have all creatures to accuſe and to teſtifie againſt them, but have not one to mediate for them, no Chriſt, no Mediator to ſtand up in their cauſe, to turne away from them the wrath which they have provoked.

It may ſerve for direction, Doe we then deſire to be in covenant Ʋſe 2 with God, to be under grace, and to partake with the Saints in the bleſſings of this Covenant? Then truſt not to your ſelves, to your own righteouſneſſe, but goe to Jeſus Chriſt the Mediator of the Covenant; give up your ſelves unto him, put your ſelves into his hand, and goe hand in hand with him into the preſence of the Father, that he may mediate for you, and plead your cauſe. As the Iſraelites ſaid unto Moſes, Goe thou and ſpeake unto God for us; ſo let us ſay unto Chriſt, Lord Jeſus, Goe thou and plead with the Father p. 68for us, if wee come neare unto God without thee, wee dye, the fire will conſume us, wee are deſtroyed. This is the way. All men hope well of themſelves, and truſt to their own righteouſneſſe, or elſe, they thinke that the promiſes of God are large, and that Chriſt is a Mediator for all men; and as the Jewes truſted in Moſes, Joh. 5. ſo doe all now truſt in Chriſt; And uſually none are more confident then thoſe, that never knew their need of a Mediator betwixt God and them. But as the Iſraelites had they not heard thoſe thundercrackes, ſeene the lightning, and tempeſt, and earthquake, had not theſe made them afraid, and ſhaken their hearts, they would never have gone ſo unto Moſes, and beſought him to be a Mediator between God and them; ſo ſurely is it with us, wee never come to Chriſt to mediate for us, till by the Law wee ſee our ſelves to be dead condemned men. Here therefore begin, look upon the terrors of the Law, ſee and read thine own condemnation and curſe againſt thee by that Covenant; and then as the Iſraelites when they were ſlung with the fiery Serpents, they looked up to the braſen Serpent, by it to be healed, and as they in their feare went unto Moſes, ſo let us in our feare goe unto the Lord Jeſus, who is the onelyonly Mediator between God and us.

It may ſerve for incouragement unto ſuch as are ſmitten downe with the terrors of the Almightie, ſo as they dare not approach neare unto God, to offer up any ſervice, or ſacrifice unto him, but God appeares in their eyes as a conſuming fire, they had rather fly unto the holes of the rockes, and have mountaines to cover them, and hills to fall upon them, then to approach before the face of the dreadfull and juſt God: As Exod. 20.21. the children of Iſrael ſtood afar off from God, they durſt not draw near, becauſe they ſaw God as a conſuming fire, Exod. 24.7. ſo it is with ſome fearfull conſciences, God is terrible unto them, they dare not come neare where the Lord is, to have any thing to doe with him: thus it was with Adam after he had ſinned, he runs into the thicket to hide himſelfe from the preſence of the Lord; and rather would he have had the trees fired about his eares, and himſelfe to have been turned to aſhes with them, then to have been brought forth before the face of God, to anſwer for his ſin which he had done. Thus alſo it was with David himſelfe after his ſin of pride in numbering the people, 1 Chron. 21.30. But let ſuch remember what the Lord ſpake to the children p. 69of Iſrael in the like caſe, Exod. 20.18.20. Feare not, ſaith Moſes, for God is come to prove you, that his feare may be in you, that you ſin not; feare not with a ſlaviſh and ſervile feare, to fly from his preſence; onelyonly feare him with a reverend feare, feare to ſin againſt him: Let them not be afraid to come before God, but conſider though there is no acceſſe to the Lord, whiles they be under the Law, there being none there, to mediate for them; yet let them fly from that Covenant to a Covenant of grace, and here there is an Advocate, a Mediator ever ſtanding at the right hand of God, to plead for ſuch as come unto God by him; ſo that though we have been enemies and ſtrangers, yet coming for grace in the Mediator his name, there is hope wee may finde grace and acceptance by him; therefore, ſaith the Apoſtle, Eph. 2.18, 19. Through him wee have acceſſe unto the Father, &c. and Chap. 3.12. In him wee have boldneſſe and acceſſe with confidence. Heb. 7.25. He is able to ſave all that come unto God by him. Be our caſe never ſo miſerable in our owne eyes, yet if wee come unto God by him, he is able to ſave us to the uttermoſt; and if wee come unto him, he will not caſt us away, Joh. 6.37.