The Gospel-Covenant, Part 1 (3 of 3)
For comfort to ſuch as are entred into Covenant with God, by Ʋſe 4 the mediation of the Lord Jeſus, the Mediator of the Covenant; here is their comfort, that this covenant ſo made, can never be diſanulled or broken off. Satan will not be wanting to make a breach, if poſſible he can, he envieth this uniting of God and man in covenant one with another; As ſoone as ever he ſaw a Covenant paſſed between God and our firſt parents, he preſently beſtirred himſelfe to make a breach between them, he did then caſt between them foreign, an apple of ſtrife, (as I may ſo call it) to draw man to violate the Covenant of obedience, which God had bound him in, and ſo he broke aſunder the Covenant between God and man, and thus he ſeekes ſtill to diſanull all Covenants between God and us; And were our Covenant now without a Mediator, as the former was, he might prevaile againſt us and make a new breach, as he did before; but now here is our ſtay and ſtrong aſſurance, that if we be once taken into this Covenant of grace, this covenant will hold, though God might in his Juſtice breake with us, and we… would breake with God through our ſinfull infirmitie, and backſliding diſpoſition that is in us, yet the Mediator the Lord Jeſus Chriſt, ſtanding betwixt God and us, keeps us together, that wee can never fall aſunder; he pleads with the Father to reconcile him to us, when he is angry with us, he pleads alſo with us, and when wee are going backe from God, he brings us to him againe, by renewing in us our repentings before him; he draws the heart againe before the throne of grace, powres upon us a ſpirit of grace and ſupplication, puts in our mouths words of confeſſion, and ſtirres up in us ſighes and groanes of ſpirit, intreating the Lord that though wee have gone backe from him, yet he would againe receive us graciouſly, Hoſea 14.2. And thus by meanes of this our bleſſed Mediator and Advocate wee are holden and continued in Covenant with God, ſo as the Covenant of his grace & peace made with us, ſtands faſt through Chriſt, notwithſtanding our manifold declinings and turnings backe from him.
Differ. 3 The third difference between the Covenant of workes, and of grace, is this; That in the covenant of workes Gods acceptation begins with the worke, and ſo goes on to the worker or perſon working; But in the covenant of grace, his acceptation begins with the perſon, and ſo goes on unto the worke; In the one God accepts the perſon for the workes ſake: In the other, God rewards the worke for the perſons ſake. Hereof it is that the life promiſed in the Covenant of workes,Rom. 4.4. is called foreign, a debt, as due unto the worke unto which it is promiſed. But that which is promiſed in the covenant of grace, is called foreign, a gift, as being freely given to the perſon, without reſpect to any worke, or if to the work, yet for the perſons ſake. This word (gratis) freely, puts the difference between the covenant of workes and of grace. In the covenant of work, God juſtifies the doers of the Law, but not (gratis) freely; but in the covenant of grace God juſtifies freely, without reſpect to the worke, out of love to the perſon. This is noted in the ſpeech of Moſes concerning Abel; Gen. 4.4.God had reſpect to Abel, and to his ſacrifice; Abel being a believer, and under grace, God had reſpect to his ſacrifice, but it was becauſe he firſt had reſpect to Abel himſelfe. Hence alſo is that argument of theirs in Judges 13.23.Judg. 13.23. If (ſay they) the Lord would ſlay us, he would not have accepted an offering at our hands. They reaſon from the acceptance of their ſervice, to the acceptance of their perſon; becauſe the perſon is accepted firſt, and therefore if the offering be accepted, then the perſon much more. But on the contrary, the Lord threatneth, that when he tooke no pleaſure in their perſons,Mal. 1.10. then their offerings ſhould not be regarded. And ſo when Elijah and the Prieſts of Baal offered the ſame kinde of ſacrifice, God accepted the ſacrifice of Elijah, but not of the other, becauſe his perſon was accepted, but theirs were not. In 1 Kings 8.52.1 King 8.52. God is ſaid to have his eyes open to heare the prayers of his people; it is not the eye which heares, but the eare; yet God is ſaid to have his eyes open to heare our prayers, becauſe there is ſomething firſt in Gods eye, which makes his eare to liſten unto our cry: Firſt he looks favourably upon our perſons, and hath a gracious reſpect unto our ſelves, and then he bowes his eare to the prayer which we make before him. According to that, Pſal. 34.15.Pſal. 34.15. The eyes of the Lord are upon the righteous, and his eare is open to their prayers. Thus it is in the Covenant of grace, Gods acceptance beginneth firſt with the perſon. And hence it is that when God hath caſt favour upon the perſon, then he accepts weake ſervices from them. A cup of cold water is better accepted from ſuch an one,Mat. to laſt. Micah 6.6, 7. then a thouſand rivers of oyle from another hand; yea though there be imperfections and weakneſſes in the thing done, yet God paſſeth by the weakneſſes for the favour he beares unto the perſon. As wee may ſee in Jacob, he ſeekes the bleſſing, but mixeth ſo much imperfection and ſin in it, that if God had not accepted his perſon, he might have brought a curſe upon himſelfe in ſtead of a bleſſing; but God had ſaid, Jacob have I loved, and therefore though he liked not his diſſembling, yet he paſſed by his infirmitie, and Jacob got the bleſſing. And ſo David, 1 Sam. 11. ult.though the thing which he had done diſpleaſed the Lord, yet God tooke not his mercy from him, as he tooke it from Saul; for Saul was under a covenant of workes, and David under a covenant of grace. Herein the Lord would ſhew, that it was the perſon, not the worke which he had reſpect unto. But Adam being under a covenant of workes, he finds acceptance with God no longer then his worke is found perfect before him. All his perſonall indowments, excellent gifts, and the Image of God which was ſtamped upon him, by which he was but little inferiour to the Angels, all theſe could procure him no favour or acceptance any longer then his worke was right; becauſe he was under the Covenant of workes, his perſon is accepted according to his worke.
Ʋſe 1 For all ſuch as are under the Law, and have not yet made their refuge unto grace to finde acceptance in Chriſt, nothing that they do hath any acceptance with God.Tit. 1. laſt. Themſelves are abominable, and ſo are all their workes abominable.Pſal. 14.1. And till they come to have their perſons accepted in Chriſt, it's in vaine to tell God of their ſervices, and what great things they have done; he regards none of their workes, they are to him as the filthineſſe of a menſtruous woman. Though they doe ſuch things as are highly eſteemed amongſt men, yet they are but abomination in the ſight of God. In Luk. 18.Luke 18. the Phariſee tells the Lord what a number of good workes he had done, faſting, praying, paying tithes, dealing juſtly, &c. But what doth all this availe him? he goes away without any acceptance before God. So Mat. 7.22.Mat. 7.22. and Luk. 13.26.Luke 13, 26. they ſhall come and ſay unto Chriſt, Wee have eaten and drunke in thy preſence, and propheſied in thy Name, and done many great workes: But ſee what the Lord ſaith, Depart away from me, I know you not. Their perſons were never accepted by grace in Chriſt, and therefore all that they had done was but as if they had brought a carrion for ſacrifice, or had offred ſwines bloud before the Lord. Here therefore begin, if wee would have our workes accepted, come before God in humilitie and ſenſe of our owne vileneſſe, as the Publican did, and ſeeke to be accepted through grace in Chriſt, and then come and offer thy gift, and ſo coming, both thou and thy ſacrifice ſhall finde acceptance with God. But as in his own might ſhall no man prevaile, 1 Sam. 2.9.1 Sam. 2.9. ſo now (in this ſtate of ſin and corruption) in his own worke ſhall no man finde acceptance in Gods ſight.
Ʋſe 2 For ſingular comfort unto all ſuch, as having made their refuge unto grace, have found acceptance through faith in Chriſt. Be herein comforted, that the weakeſt and pooreſt ſervices that you put up to God in Chriſt, are accepted of him. Theſe are many times diſcouraged by reaſon of their weake performances; Oh! there is ſo much deadneſſe, coldneſſe, dulneſſe, ſo many by-thoughts, ſuch hypocriſie in their beſt actions, that they cannot thinke that ever ſuch ſorry ſervices, ſuch lame and ſick ſacrifices ſhould be accepted of God. But tell me, you that thus complaine; To what do you look, that you may finde acceptance with God? To your workes, or to the riches of grace revealed in the covenant of grace, accepting your perſon through Chriſt? Doe you looke that your worke ſhould be accepted for its own ſake, or through grace in Chriſt, your perſons being firſt accepted in him? If you looke to your workes, God regards neither you nor them; but if you fly to the aboundance of grace, looking for your acceptance there, then feare not, thy weakeſt endeavours are accepted before God, and doe find favour in his fight. Our comfort lyes not in the excellency of our duties, but in our free acceptance in Chriſt. Thinke thus, thy workes being done never ſo weakly, are not worſe then thou thy ſelfe waſt, when firſt thou wenteſt to the throne of grace, begging to be received through grace. If then God did in mercy accept thee when thou waſt ſo vile, doubt not, but out of the ſame grace and mercy he will accept thy worke alſo; his promiſe being that he will ſpare ſuch, as a man ſpareth his ſonne that ſerveth him, Mal. 3.17.Mal. 3.17. Great cauſe haſt thou to be humbled and diſpleaſed with thy ſelfe, that thou canſt performe no better ſervice to thy God, that thou art ſo dead and liveleſſe in the things of thy God, who hath ſo graciouſly looked upon thee. But no cauſe therefore to thinke that thy ſervice is not accepted; becauſe Gods acceptance begins in the perſon, not in the worke, accepting the worke for the perſons ſake. And therefore if God have accepted thy perſon, he will accept thy worke alſo.
The fourth difference is this; In the Covenant of workes, a man Differ. 4 is left to himſelfe, to ſtand by his own ſtrength; But in the Covenant of grace, God undertakes with us, to keep us through faith. The reaſon of this difference is, becauſe when God comes to make a Covenant of workes with Adam, he finds him furniſhed with a ſufficiency of power which was put into him in his creation. But when he comes to make with us a Covenant of grace in this eſtate of ſin, he finds us of no ſtrength: Rom. 5.6.Rom. 5.6. impotent, feeble, poſſeſſed with a ſpirit of infirmitie, made up of weakneſſes, having no power; and therefore Iſa. 40.29. the Lord promiſeth unto ſuch that he will give ſtrength unto them, and increaſe power. The Lord knowes the infirmitie of our fleſh, how impoſſible it is for us to fulfill any part of the righteouſneſſe which the Law requires, Rom. 8.3.Rom. 8.3. He knowes alſo what powers we have againſt us, Epheſ. 6. and therefore he tells us, that we are kept not by our own power, but by his power through faith unto ſalvation, 1 Pet. 1.5.1 Pet. 1.5. And hence is that in Joh. 10.28.Joh. 10.28. Chriſt tells us, that none ſhall plucke us out of his hand. And this is the reaſon, that though Adam fell from his firſt eſtate, and loſt the life promiſed in that Covenant made with him, yet we fall not; he had more ſtrength of grace then wee, and wee have more corruption then he, (for he was then pure without ſin) yet being left to his own liberty, he willingly forſooke the commandement of God, and fell into a ſtate of perdition. But wee being weaker then he, (yet being once taken into the Covenant of grace) though we have the ſame powers of darkneſſe againſt us as he had, yet wee fall not ſo as to ſin unto perdition, as he did; becauſe wee are ſupported by the power of God. Adams life was put into his own hand, ours is put into the hand of Chriſt, wee are committed to his care and truſt; The Father hath given us unto the Sonne, the Sonne hath taken us, at the hand of the Father, and hath undertaken with the Father for us, to preſent us before him. As in Gen. 43.Gen. 43. Judah undertakes with his father for Benjamin, At my hand (ſaith he) ſhalt thou require him, &c. So doth Chriſt undertake for us; at his hand the Father requires us, and Chriſt hath ingaged his own faithfulneſſe to keepe us till he have preſented us perfect before his Father.
Ʋſe 1 See hence the ground of that which ſometimes ſeems marvellous in our eyes; we ſee men of different abilities, ſome ſimple, weak and deſpiſed, others indued with eminent gifts, and excellent parts; yet thoſe that ſo excell, many times fade, and fall away; their graces wither, their light is extinct, and they go out like the ſmoke of a candle, with an ill ſavour; whereas the weak and ſimple ones are upholden, and go from ſtrength to ſtrength, and increaſe with the increaſings of God. The reaſon hereof is, becauſe the one ſort viewing themſelves and their own excellencies in the glaſſe of their own conceit, they truſt in themſelves, and in their own ſtrength, and do not commit their ſouls to God to be kept by him, and ſo are left unto themſelves. And then at length, meeting with ſome temptation, which is ſtronger then they, their confidence and their ſtrength fails them, and ſo they fall, and being left unto themſelves, they are never able to riſe any more; whereas the other being ſenſible of their own infirmitie, and caſting themſelves on the power of God to be kept thereby, they are hereby preſerved and upholden againſt all the powers of darkneſſe which are againſt them; ſo that either they fall not, or if they do fall, yet they riſe again. And thus it comes to paſſe, that theſe that are weak in themſelves, they are ſtrong through Chriſt: as 2 Cor. 12.9.2 Cor. 12.9. And thoſe that are ſtrong in themſelves, are indeed weake in the power of God, having no help nor aſſiſtance from him, and ſo are quite overthrown.
This may ſtay the mindes of thoſe that are weak, they think they Ʋſe 2 ſhall never hold out. They cannot deny but the Lord hath ſhewed mercy on them, and wrought his grace in their hearts, but they feare they ſhall not hold out; they feel ſuch a power of corruption in themſelves, ſo many luſts, ſuch ſtrong temptations, who can endure? True, not of your ſelves, but God is able to make you ſtand, Rom. 14.4.Rom. 14.4. do but commit your ſoules to him in wel-doing, as 1 Pet. 4.19.1 Pet. 4.19. And then conſider that noble reſolution of the Apoſtle, 2 Tim. 1.12.2 Tim. 1.12. I know whom I have believed, and I am perſwaded that he is able to keep that which I have committed to him; go thou, and do likewiſe. If a friend relying upon thy truſt and faithfulneſſe ſhould bring a Jewell to thee, and intreat thee to keep it carefully, thou wouldeſt be aſhamed to be careleſſe of it. Chriſt is the faithfull and true witneſſe; therefore commit thy ſoul to him, and he will keep it, He can do it, Jude 24.Jude 24. and he is faithfull and will do it, 1 Theſ. 5.24.1 Theſ. 5.24. it being his covenant and promiſe; and he cannot deny himſelf.
In the covenant of works, Gods higheſt end is the glorifying of Differ. 5 his juſtice; In the Covenant of grace, it is to glorifie his Grace: In the Covenant of Works, God reveales himſelf a juſt God, rewarding good, and puniſhing evill, condemning ſin; but in the Covenant of Grace, he ſhews himſelf a God gracious and merciful, forgiving iniquity, &c. as Jer. 31.31, 32.Jer. 31.31, 32. I will be mercifull to your iniquity, &c. The Covenant of Works forgiveth no ſin, there is nothing but ſtrict juſtice in that Covenant. In this Covenant, God looks not at any mans repentance and turning from ſin, but only conſiders, whether he hath ſinned: As in Courts of Juſtice, where there are tried matters of life and death, there is no regard had, whether the party be penitent, or no, but whether the fact be committed, and if found guilty, he is led to execution; ſo in Gods Court of Juſtice, which he keeps according to the tenor of the Covenant of Works, Juſtice acts and doth all. Juſtice indictes, Juſtice examines, Juſtice pronounceth ſentence, Juſtice executes the puniſhment; and ſo whoſoever hath ſinned, receives according to the evil that he hath done. And hence it is, that when Adam had ſinned, the inquiſition is not, whether he repented him of the evill that he had done; but, what haſt thou done? Haſt thou eaten of the tree, whereof I ſaid unto thee, thou ſhalt not eat? And the Lord finding that he had offended, pronounces curſes and death. But in the Covenant of Grace it is otherwiſe. There God looks at the repentance of his people, and accepts of humiliation, and faith in Chriſt. Hence is the counſell of the Apoſtle, Acts 2.37.Acts 2.37. Repent, and be baptized, &c. When they ſaw the horrible ſin which they had done, in killing the Lord of life, they being the children of the Covenant, he tels them, that yet there was mercy for them, they might obtain forgiveneſſe of ſins. Hence alſo, Jonah 3.10.Jonah 3.10. when God ſaw their repentance, and that they turned from their evill wayes, he alſo turned from the evill which he ſaid he would do to them, and did it not. The voyce of the Covenant of Works, is like the firſt ſpeech of Nathan to David, Thou art a childe of death; the voyce of the Covenant of Grace, is like his after ſpeech, when he ſaw Davids humiliation and repentance, The Lord hath put away thy ſin. In the Covenant of Works, God ſpeaks, as Ezek. 18.Ezek. 18. The ſoul that ſinneth, it ſhall die: In the Covenant of Grace, he ſpeaks, as Ezek. 33.11.Ezek. 33.11. As I live, ſaith the Lord, I deſire not the death of a ſinner. They are both expreſſed in one place, Exod. 34.6.Exod. 34.6. The Lord gracious and mercifull, ſlow to anger, yet not acquitting the wicked, but viſiting iniquitie, &c. In one Covenant, God condemnes both ſin and ſinner; in the other, he condemnes the ſin, but ſpares, and gives life to the ſinner, to glorifie his grace thereby. In the Covenant of workes, he aymes to make his power and juſtice knowne; as Rom. 9.22. & cap. 2.5.Rom. 9.22. & cap. 2.5. But in the other, to glorifie grace; as Iſa. 48.9. & Eph. 1.6. The reaſon of this difference is, becauſe God will be glorified in all his attributes; as he is glorious in all, ſo he will have the glory of all to be ſeene. He will have his power and wiſdome knowne in the creation of the world, his goodneſſe knowne in the continuance and preſervation and ordering of it, his faithfulneſſe in keeping covenant with us, according to the covenant made, his juſtice in a covenant of works, his grace in a covenant of grace which he makes with us in Chriſt Jeſus.
Ʋſe 1 This may ſmite feare and terrour into the hearts of all ſuch as are ſtrangers unto the Covenant of grace, ſuch as never yet entred into a new Covenant with God, by that new and living way which is opened to them in Chriſt. Let ſuch conſider what hath been ſaid, that in the covenant of workes (under which yet they ſtand) there is no grace ſhewed, but ſtrict juſtice without any mercy. Let ſuch therefore bethinke themſelves, what a God they muſt meet withall, and with whom they muſt have to do, even with a juſt God, a God of judgement a God of vengeance, that will not ſpare their miſdeeds; what ever juſtice can require of them, they muſt ſatisfie to the utmoſt mite; were it ſo that mercy and juſtice might ſit on the bench together, that juſtice might be tempered and mixt with mercy, your ſentence might be the more tolerable; But theſe two ſit in two ſeverall Courts, Juſtice without mercy, and therefore when nothing but juſtice ſhall judge you, who can ſtand? what fleſh may abide it? In Pſal. 78.5.Pſal. 78.5. with the cup of the Lords wrath is ſaid to be full mixt, but in Rev. 14.10.Rev. 14 10. it is ſaid to be pure wine, unmixt, both together imply, that it is both mixt and unmixt; how both? mixt of all ſorts of plagues, but unmixt without any drop of mercy, pure wrath, without any dram of mercy to allay the bitterneſſe of the cup of wrath, and how bitter then will this cup be? more bitter then gall; yet this muſt all the wicked of the earth drinke, and wring out the very dregs of it, Pſal. 78.5.Pſal. 78.5. This is an hard ſaying, but a true ſaying, as God is true; Therefore Iſa. 27.11.Iſai. 27.11. God ſpeaking of the wicked people of the Jewes, ſaith he, He that made them will not have mercy on them, neither ſhew them any favour. And in Ezek. 5.11.Ezek. 5.11. He threatens that his eye ſhall not ſpare, neither will he have any pitie. And Hoſ. 1.6.Hoſ. 1.6. I will no more have mercy, &c. And James 2.13. They ſhall have judgement without mercy. As God will be made marveilous in his mercy toward thoſe that are veſſels of mercy prepared unto glory, 2 Theſ. 1.10.2 Theſ. 1.10. ſo as men ſhall wonder at the aboundance of grace ſhewed towards them; ſo on the contrary, God will be admired and wondred at in his judgements upon all ſinfull and ungodly ones; he will make their plagues wonderfull, Deut. 28.59. He will deale with his own ſervants onelyonly in a way of grace, with theſe onelyonly in a way of juſtice. And if ſo, what will their end be? Juſtice will ſpare neither high nor low, it is impartiall, and alike towards all. Juſtice will paſſe by no tranſgreſſion, but will have an account for all, greater or leſſe, wicked thoughts, idle words, fooliſh jeſts; Juſtice will not remit any part of the puniſhment which the Law calls for, but it will have the full to the utmoſt furthing. Let this ſtrike all their hearts, who are yet under a Covenant of workes, with a feare of this juſt God, who will judge them without mercy. And let this cauſe them to fly to the throne of grace, and there to enter into a new Covenant with God. As the Angel counſelled Lot, ſo doe I counſell thee, haſten to get ſhelter under the wing of grace, that thou mayſt be freed from the wrath of the juſt God.
Ʋſe 2 Seeing Gods end in the Covenant of grace is to glorifie his grace in us, we may by this in ſome meaſure diſcerne what part wee have in the grace of this Covenant. And wee may doe it by this, if our aymes and Gods aymes, our ends and Gods ends meet in one, when we come to ſeek grace in his ſight. Many an one comes before God, begs mercy, and yet obtaines it not; as Prov. 1.28.Prov. 1.28. becauſe they aske amiſſe, they ſeek it not in Gods way. Conſider therefore, what ſeekeſt thou in begging mercy at his hand? Doſt thou ſeek onelyonly to have thy ſin pardoned? onelyonly to be ſaved from wrath? this will not argue thy peace, that thou art under grace. But doſt thou as well ſeeke the glorifying of his grace towards thee, as the obtaining of thine own peace with him? if God have put this diſpoſition of heart into thee, that thou couldeſt be content to lie downe in the duſt, and to take ſhame for thy ſin before Angels and men, ſo that the aboundant riches of his grace may be glorified in taking away thy ſinne, if thy deſire be not onelyonly that thou maiſt ſee his ſalvation, but that the Lord himſelfe may be made marvellous, and his grace magnified in thee, then thou art herein another David, a man after Gods own heart, thy thoughts are as Gods thoughts, thy intents and ends the ſame with Gods ends. Take this therefore as a pledge of his grace towards thee. Never couldeſt thou ſo deſire the glorifying of that grace, if God had not a purpoſe of grace towards thee. Naturall deſires of our own good, may perhaps worke a deſire to have our ſin forgiven, but nature (though elevated to the higheſt) cannot reach this, to deſire the glorifying of grace, as our end.
Ʋſe 3 For comfort unto ſuch as ſee their own unworthineſſe, and are diſcouraged thereby from ſeeking after grace with God; They are ſo vile in their own eyes, that they thinke it is impoſſible, that ever ſuch as they are, ſhould find favour and acceptance with God. But let me aske, cannot the riches of grace, when it ſhall ſet it ſelfe on purpoſe to glorifie it ſelfe to the full, cannot ſuch grace make thee accepted? Thou dareſt not deny it. Hold here then, grace can make thee accepted, if it will pleaſe to glorifie it ſelfe; now then conſider; this is the very end which the Lord aymeth at in ſaving his people, ſcil. to glorifie his grace in ſuch, as ſeeing their owne unworthineſſe, doe fly to grace alone to be accepted in Chriſt Jeſus. I ſay more, If thou wert not unworthy, there could not be any communication of grace to thee; for were there not unworthineſſe in us, there could be no grace ſhewen from God. When God will glorifie himſelfe in a way of juſtice, he will abaſe all the haughtineſſe of man; no excellency of man can then ſtand in his preſence; ſo on the contrary, when God will glorifie himſelfe in a way of grace, there is no unworthineſſe of man can hinder it; he will exalt the moſt vile, the abject, the moſt deſpiſed, and contemptible, that not we, but grace it ſelfe may be glorified, 1 Cor. 1.27, 28.1 Cor. 1.27. therefore doe not wrong the grace of God, but fly thereto in the ſenſe of thine own baſeneſſe, and this is the readieſt way to find acceptance.
It may ſerve for direction unto all ſuch, as deſire to enjoy the Ʋſe 4 bleſſings of this grace which God offers in his Covenant; let them ſeeke it with the ſame minde that God offers it, with a purpoſe and deſire to have grace exalted and magnified; doe not onelyonly ſeeke it, that you may be exalted by grace, but that grace may be exalted in you. Goe to God for grace with the ſame minde as Moſes did, and then we ſhall obtaine it, as he did. Now Moſes ſought it for this end, that his mercy might appeare, Exod. 32.32.Exod. 32.32. If thou wilt pardon their ſin, thy mercy ſhall appeare, (this reading I chuſe and embrace as the beſt) as if he ſhould ſay, they have indeed committed a great ſin, but the greater their ſin is, the more ſhall thy mercy and grace appeare, if thou wilt forgive. Thus Moſes prayes, and ſee how it prevailes with God: In ver. 10. the Lord ſeemed to have been reſolved to conſume them, and bids Moſes let him alone, that his wrath might wax hot againſt them; I will deſtroy them, (ſaith God) I will not be intreated for them; yet Moſes notwithſtanding goes before God, confeſſing their vile and hainous ſin, but withall prayes, Oh yet forgive, and then thy mercy ſhall be magnified. And this prayer of his prevailed with God, he ſtayed his hand, he changed his minde; as ver. 14. and deſtroyed them not. Theſe are prevailing requeſts with God, when wee plead for the glorifying of his owne grace. In Joh. 12.28.Joh. 12.28. our Saviour prayes to his Father, Father glorifie thy Name, and there comes a voice out of the cloud, I have glorified it, and will glorifie it againe: ſo let us ſeeke grace from God for this end, that it may be glorified in us. Father glorifie thy grace; and then the Lord in his time will anſwer us; I have both glorified it, and will now glorifie it againe. In this way wee cannot miſſe of obtaining the thing wee ſeeke for at Gods hand.
Differ. 6 In the Covenant of workes, God deales alike with all, that are alike in themſelves: Looke how he deales with one, ſo will he doe with another, if they walke in the ſame way; The ſame work ſhall have the ſame reward, whether in good or in evill. They that are alike in ſin, ſhall be alike in puniſhment. Juſtice which is Gods rule in the Covenant of workes, maketh no difference between perſons that are equall in themſelves. It hath its ballance in its hand to give to every one according to their workes; It is no reſpecter of perſons. Therefore God ſpeaking of B…aſha, 1 Kings 16.2, 3.1 King. 16.2, 3 ſaith that becauſe he walked in the wayes of Jeroboam the ſon of Nebat, who made Iſrael to ſin, therefore God would make his houſe like the houſe of Jeroboam. They both make Iſrael to ſin, and therefore they are both alike in puniſhment; ſo alſo he ſpeakes of Jeruſalem, Ezek. 23.31.Ezek. 23.31. that becauſe ſhee walked in the way of her ſiſter, that therefore he would give her cup into her hand. Hence ſaith the Apoſtle, Rom. 2.6. to 17th,Rom. 2.6. to 17•h. That every ſoule that continues in well-doing, ſhall have glory and honour, but unto the diſobedient ſhall be tribulation and wrath, whether Jewes or Gentiles, &c. Where actions are alike, God will deale alike with all ſuch as are under the Covena…t of workes: What is juſt towards one, is juſt towards another, when actions and workes are alike; Now God will deale juſtly with all: He that commands us to give to every man his due, Rom. 13.7. will not himſelfe withhold due from any; here therefore God will deale alike with all. Let one fulfill the Law, and he ſhall live thereby; Let another fulfill it, and he alſo ſhall have the ſame life. Let one breake it, and he ſhall dye, and as many as breake it, ſhall lye under the ſame condemnation. But now it is otherwiſe in the Covenant of grace; grace deales diverſly with men that are equall in themſelves; where there was no difference before, grace makes a difference, as Rom. 3.23, 24.Rom. 3.23, 24 All have ſinned, &c. there is no difference in our ſelves, wee are all ſhut up in condemnation by ſin; but are all juſtified? No; but onelyonly thoſe that are of the faith of Jeſus. Hence ſaith the Apoſtle, Rom. 9.10, 11, 12, 13. that when Jacob and Eſau were both in the ſame condition, neither of them having done either good or evill, yet grace put a difference betwixt them, and preferred one before the other; They were alike in themſelves, but yet they had not the like grace vouchſafed to them from God. Juſtice is due, but grace is free; Juſtice muſt doe right, but grace may communicate it ſelfe, to whom, where, and in what meaſure it will. Hence is that in Rom. 9.15.Rom. 9.15. I will have mercy upon whom I will have mercy, &c. He doth not ſay, I will deale juſtly with whom I will, he cannot deale unjuſtly with any; But concerning grace he ſaith, I will have mercy on whom I will have mercy. Therefore to manifeſt the freeneſſe of his grace, the Lord ſometimes preferreth thoſe that ſeeme leaſt worthy, he ſets the younger before the elder, Jacob before Eſau, Ephraim before Manaſſeh, and the Gentiles which were aliens from God, before the Jewes which counted themſelves to be the onelyonly people. Conſider thoſe two ſpeeches in Mat. 20.Mat. 20.14, 15 The one ver. 14. Take that which is thine owne, and goe thy way: the other, ver. 15. I will doe with mine owne as I will. Here is our owne, and Gods owne; our owne, is that which we looke for according to our agreement which wee have made with God, for the worke done. As thoſe hyred into the Vineyard, they agreed with the Maſter of the Vineyard for ſo much; and that which they ſo agreed for, for their worke, that was their owne, due by Juſtice; But that which was not by agreement, nor for worke, but comes by grace, that is Gods owne, with which he may doe even as he will: our owne is that which is due from Gods juſtice, Gods owne is the gift of his free grace. To every one God will ſay, take thine owne. And where there is no difference in worke, Juſtice will make no difference in wages. And if any begin to complaine that others are better dealt with then they, the Lord anſwers to ſuch, I will doe with mine owne as I will; Grace is mine owne, and I owe it to none, I will ſhew it where I will; It is grace which makes the difference, herein may God deale diverſly, giving more to one, leſſe to another, as pleaſeth him. And hereto agrees that in ver. 16th, He that is firſt ſhall be laſt, and the laſt firſt. He that ſhould be laſt in a way of Juſtice, ſhall become firſt in a way of grace; Thoſe that Juſtice would ſet laſt and loweſt, Grace will advance and ſet higheſt.
This may ſerve to ſtop every mouth that is ready to open it ſelfe Ʋſe 1 againſt God, and apt to wrangle againſt the diſpenſation of his grace; you have your owne, therefore complaine not, you have what you can require in a way of Juſtice, and more, and therefore let God doe with his owne what he will. What if God will ſhew more grace to another then to you? Is he therefore unrighteous? you your ſelves will take the ſame liberty to ſhew the fruits of your kindneſſe and courteſie where you will; And will you be more free then God? Let not your eye be evill, becauſe his is good; murmure not againſt God, repine not againſt men, if they have received more, if God have given them more gifts then unto you, grudge not. The ſpirit that is in us luſteth after envie, James 4.5.James 4.5. And the Jewes were moved with envie when they ſaw the Gentiles preferred before themſelves. But learne to ſubmit to the Lords diſpenſation; neither murmure againſt him, nor envie againſt men, remembring grace is free to give to whom and w…re he will.
Ʋſe 2 For incouragement to ſuch as are yet under the condemnation of the Law; though you have deſerved to periſh, and have been as deepe in ſin as many of thoſe that are now in hell, ſo as Juſtice can make no ſeparation, no difference between you and them, yet grace may. Conſider how it was with thoſe two malefactors, Luk. 23.39. to 44.Luke 23.39. to 44. they were both in the ſame condemnation, yet one flying to grace, found mercy with the Lord, one went to Paradiſe, the other to hell. Though you are as vile as the damned in hell, yet grace may ſave you.
Ʋſe 3 For all ſuch as goe on in their ſinne, in an impenitent courſe, marke what you muſt looke for; what ever plagues or judgements have befell any ſinner, you going on in the ſame ſinnes, muſt looke for the ſame judgements; Except you repent, you ſhall likewiſe periſh, Luk. 13.2, 3.Luk. 13.2, 3. God is the ſame, his juſtice the ſame, now as before. It followes the ſame rule to judge by, therefore where the ſinnes are the ſame, if you be not under grace, you muſt look for the like vengeance. Conſider what the Apoſtle ſaith, 1 Cor. 10.7, 8, 9, 10. Be not you murmurers, idolaters, fornicators, as they were, leſt you meet with the ſame judgements as befell them. Therefore take heed how you goe on in an impenitent courſe in any ſinne, leſt the ſame plagues be inflicted on you. Take heed of the covetouſneſſe of Judas, the hypocriſie of Ananias, the obſtinacy of the Jewes, the pride of Nebuchadnezzar, the murmurings of the Iſraelites, the lukewarmneſſe of Laodicea, leſt yee taſte of the ſame miſeries. Juſtice can make no difference.
The ſeventh difference is this: That the Covenant of workes is Differ. 7 diſanulled and broken by one tranſgreſſion, never to be made up any more; But the Covenant of grace is not broken aſunder by many tranſgreſſions, ſo long as wee follow God in a way of faith and repentance. After many offences the Covenant of grace may ſtand firme ſtill. This difference is made by the Apoſtle, Rom. 5.16.Rom. 5.16. The guilt came of one offence unto condemnation, but the gift is of many offences unto juſtification, &c. Adams one ſin brought guilt upon him, and all his poſteritie, becauſe he was under the covenant of workes; and therefore juſtification can be had by that Covenant no more. But it is not ſo in the Covenant of grace, neither one ſin, nor many ſinnes doe exclude from life in this covenant; But this gift is of many offences, &c. And this holds true, not onelyonly of ſuch ſinnes as are committed before our entrance into a covenant of grace with God; but of ſuch ſins as are committed afterward; as is evident, Pſal. 89.31.34. God having made a Covenant with them, though he chaſtiſe them, yet his Covenant will be not breake, &c. The reaſon of this difference is, from the ſumme and ſcope of the Covenant of workes, which is to bind us to a totall, full, perfect, and conſtant obedience of the Law in all things unto the end, Gal. 3.10. ſo that one, or once fayling, breakes that Covenant. But in the Covenant of grace, God promiſeth, not onelyonly to forgive, but to multiply forgiveneſſes, Iſa. 55.7.Iſai. 55.7. Hence though in many things we ſin all, as James 3.2. yet, 1 Joh. 2.2.1 Joh. 2.2. wee have an Advocate with the Father. And 1 Joh. 1.7. The bloud of Chriſt cleanſeth us from all ſin. No number of ſinnes doth exclude from ſalvation, till they be accompanied with finall Apoſtaſie, impenitency and unbeliefe, till as Heb. 3.12. wee doe by an evill heart depart away from the living God: Hence alſo ſaith the Apoſtle, Rom. 5.19. Where ſin abounds, there grace abounds much more. God will glorifie his grace by our ſinne. As ſin takes occaſion by the Law, Rom. 7.10. ſo grace takes occaſion by our ſin. God will glorifie his grace thereby, and make it marvellous in the eyes of the world, ſo that men ſhall wonder that ſuch grace ſhould be ſhewed in pardoning ſuch ſinnes; that they ſhall ſay, as Micah 7.18.Micah 7.18. Who is a God like unto thee, who paſſeſt by the tranſgreſſion of the remnant of thy people!
Conſolation to the weake Saints of God, Ʋſe. who are often caſt downe in themſelves, through ſenſe of their own infirmities, and the many falls they are ſubject unto, by reaſon of which they are caſt into ſad feares and doubts concerning themſelves, yea ſo farre as to make concluſions againſt themſelves, that they cannot belong unto God, becauſe (as they thinke) if they were the Lords people, and his grace were effectuall in them, they ſhould not be ſo often overcome. But ſuch muſt know that ſo long as the ſinnes that are in us be repented of, and mourned for, it is not one nor many infirmities which can make voyd the Covenant of grace, which wee are entred into, or hinder us of the bleſſing that comes thereby. Wee muſt remember, that we are not under the Law, but under Grace; wee muſt not be too ſevere againſt our ſelves, like Novatians denying pardon to ſecond falls; In ſo doing we ſet ſuch limits to the grace of God, as he himſelfe hath not ſet. God hath not ſaid, He will pardon once and no more, or that he will pardon ſinnes before grace received, but not thoſe committed after, God never ſo ſtinted his grace, but his gift of grace is againſt many offences unto juſtification of life. In denying therefore of pardon to our ſelves for ſins iterated, and for our often infirmities, (ſo long as there is a ſpirit of repentance working in us, and we are humbled for them before God) we doe not onelyonly wrong our ſelves, and deprive our ſoules of the peace we might enjoy, but we do wrong to the grace of God, as if that grace were not ſufficient for us, as if that God could not, or would not, renew his gracious pardon to us, as wee renew our repentance towards him. Let ſuch conſider what the Lord hath commanded us to doe, we muſt not onelyonly forgive ſeven times, but ſeventy times ſeven times, if our brother turne againe and ſay, it repenteth me. And can wee thinke that God lookes for more mercy from us towards our brethren, then he will ſhew towards his owne children? He hath bidden us daily to pray for the forgiveneſſe of our ſinnes, as knowing that we are ſubject to daily infirmities, and doe ſtand in need of daily mercy and forgiveneſſe. And therefore to limit Gods grace, as we are apt to doe, is in effect to turne the Covenant of grace into a Covenant of workes, as if there were no more grace under the one, then under the other. Know therefore that whiles there is in us an holy watchfulneſſe, againſt the ſin that dwells within us, whiles it is our deſire and care to pleaſe the Lord, whiles we feele in our ſelves the ſpirit of grace, cauſing us to mourne over him whom we have pierced by our ſinnes, though we be overtaken again and again through the infirmity of the fleſh that is in us, yet know, that it is not one, nor many offences that can deprive us of the bleſſing of this covenant of grace in which God hath promiſed to multiply forgiveneſſes according to the multitude of his great mercies. Yet let no man abuſe this doctrine unto carnall liberty: this is childrens bread, impure dogges, and carnall livers, that make no conſcience of ſinning, have nothing to doe with this conſolation; it is onelyonly to ſupport the weak, to comfort the feeble minded, not to encourage the wicked and impenitent in their ſin. Let ſuch know, that though God abound in mercy, and do multiply forgiveneſſes unto ſuch as are humbled for their ſins; yet he will multiply plagues alſo upon impenitent wretches that goe on in their evill way. To ſuch neither many, nor any one of all their ſins ſhall be forgiven, but being under the law, they ſhall make an account to God for every tranſgreſſion, God will repay them all their wickedneſſes, not one ſhall be forgotten or forgiven. He is indeed abundant in goodneſſe, reſerving mercy for his people: and ſo he is alſo abundant in wrath againſt rebellious ſinners, and will abundantly reward the proud doer.
That the covenant of works (if it be accompliſhed and fulfilled) Differ. 8 leaves in man matter of glorying and boaſting in himſelfe; but the covenant of grace excludes all glorying in a mans ſelfe, and leaves him nothing of his own to boaſt of, but in the grace of God. If Adam (who was under the covenant of works) had fulfilled that covenant, he might have come before the Lord, and ſaid, Behold, Lord, I have fulfilled the commandment which thou gaveſt me, and done thy will, now therefore juſtifie me, and give me the life which thou haſt promiſed: here Adam had had ſomething in himſelfe to glory in. Thus the Apoſtle ſpeaks of Abraham, that if he had had the righteouſneſſe of works by his fulfilling of the Law, he ſhould have had whereof to glory before God, Rom. 4.1.Rom. 4.1. he might have ſaid as the elder ſon did in Luk. 15.29.Luke 15.29. a type of one under the covenant of works, I have ſerved thee theſe many years & never brake thy comandment, &c. Hence is that in Rom. 11.4. To him that works, the wages is counted a debt. Man might have required life from God as a due debt. But in the covenant of grace a man hath nothing left him of his own to glory in before God. But all his glorying is in the grace of God, as 1 Cor. 1.30, 31.1 Cor. 1.30, 31. Chriſt is made unto us wiſdome, righteouſneſſe, ſanctification and redemption, that wh…ſoever glories, ſhould glory in the Lord. The covenant of grace teacheth us to look at our ſelves as loſt and undone creatures, but withall to look at the riches of grace, and to glory in Chriſt. As Paul 1 Tim. 1.13.14. I was a blaſphemer, &c. But the grace of our Lord Jeſus Chriſt was aboundant towards me. This difference the Apoſtle layes down on both parts, both in reſpect of the covenant of works, and of grace, Rom. 3.27.Rom. 3 27. Where is boaſting then? It is excluded. By what law? Of works? No, the law of works doth not exclude boaſting, but it is excluded by the law of faith, which is the ſumme of the covenant of grace. And ſo Epheſ. 2.9.Epheſ. 2.9. We are ſaved by grace, and not by works. Why ſo? leſt any man ſhould boaſt, as implying, that there is matter of boaſting if ſaved by works, but not in b…ing ſaved by grace. It is with us now, as with a company of condemned priſoners, all have received the ſentence of death; but tho…gh ſome be executed, yet others are ſpared by favour from the Prince; what have thoſe that are ſaved to glory in more then the other? Nothing in themſelves, onelyonly in the favour of the Prince. As in Pharaohs two officers, whereof one was reſtored, the other hanged: ſo it is with us, we are all condemned, all have received a ſentence of death in our ſ…lves, and in ſome God will ſhew forth his wrath, and make his power known, Rom. 9.22.Rom 9.22. others he will ſpare, reſerving them as veſſels of mercy prepared unto glory. But nothing hath one to glory in more then the other, but onelyonly in the riches of grace which was ſhewed to the one, and not to the other. They that are ſaved may ſay, I was in the ſame condemnation, but the Lord hath had compaſſion on me, becauſe it ſo pleaſed him. Here is that which grac… teacheth us to glory in. Hee that is under the Law, if hee fulfill the Law, may ſay, as Deut. 9.4.Deut 9.4. For mine own righteouſneſſe, &c. But he that is under grace muſt ſay, as Deut. 9.6.Deut. 9.6. Not for mine own righteouſneſſe, but according to his great mercy. Tit. 3.4.5.Tit. 3.4 5.
Object. But Gal. 6.4. Paul who taught a covenant of grace, & no where more then in that Epiſtle, yet wiſheth a man to prove his own work, that ſo he may have matter of rejoycing in himſelf, and not in another. Therefore it may ſeem that even the covenant of grace teacheth a man to glory in himſelfe.
There is a twofold glorying, one of confidence, Anſwer. the other of a good conſcience. Firſt, there is a glorying of confidence, in regard of our righteouſneſſe, and juſtification by it before God. And this the Apoſtle wholly excludes, Rom. 3.27.Rom 3.27. Epheſ. 2.9.Epheſ. 2.9. as was ſhewed before, n ither doth he give any allowance to this in the place alledged, Gal. 6.4. Secondly, there is the glorying of a good conſcience before men, and this is allowed unto the Saints. Thus Paul himſelfe, 2 Cor. 1.12.2 Cor. 1.12. My rejoycing is the teſtimony of a good conſcience, and 1 Cor. 9.15. And this glorying is either ſincere and upright, or hypocriticall and unſound. Sincere glorying is when a man being privie to his own integrity, pleads his own faithfulneſſe againſt the calumnies and accuſations of men. As Job when he was accuſed to be an hypocrite, was forced to plead the uprightneſſe and holineſſe of his former converſation, chap. 30. & 35. And ſo Paul when hee began to bee vilified among the Corinthians, was conſtrained to plead his own faithfulneſſe and diligence, and great labours in the work of Chriſt, which hee did in the integrity of his conſcience, leſt the Goſpel ſhould be deſpiſed. Hypocriticall glorying is when a mans glorying in himſelfe ariſeth not from the ſoundneſſe of grace, and the uprightneſſe of his own converſation, but from a vain, proud comparing himſelfe with other men, as b…ing more excellent then they in his own eyes: like the Phariſ…e, Luke 18.11.Luke 18.11. I am not as other men, &c. Now the Apoſtle ſpeaks of this laſt kind of glorying, whereas ſome had fallen by infirmity, v. 1. others were ready to pleaſe themſelves, that they had not diſcovered ſo great weakneſſe as others had done, and ſo were apt to think better of themſelves, and therein to boaſt. The Apoſtle therefore exhorts them not to glory in this, that they were ſtronger then ſuch as had ſo fallen, but to examine whether all were well with themſelves, and ſound within; becauſe otherwiſe the matter and ground of their rejoycing is in anothers weakneſſe, and not in their own goodneſſe; rather in anothers falling, then in their own ſure ſtanding by grace, and ſo they glory in another, not in themſelves, which is but an unſound and vain kind of rejoycing, and this the Apoſtle condemnes.
But Hezekiah glories even before God, Iſai. 33.3.Iſaiah 33.3. Remember, Object. O Lord, ſaith he, what I have done, &c.
Anſwer. He glories not of his merit and worth unto juſtification, but of his uprightneſſe and good conſcience. As if hee ſhould ſay, Thou haſt been wont to ſhew favour to thy ſervants, that have walked faithfully before thee, therefore doe the like unto me, and ſo uſ…th it as an argument to encourage himſelfe to ſeek and hope for favour from the Lord.
Ʋſe. Hereby we may ſee of what ſpirit wee are, whether it bee the ſpirit of grace, or of the law that dwels or works in us. There is a ſpirit or the law, and there is a ſpirit of grace. The ſpirit of the law may teach us and inform us of the duties we ought to walk in and alſo ſtirre up to a l…gall performance of them by the light which it hat wrought, and yet the ſpirit of grace may ſtill bee wanting. Would wee know then whether the ſpirit which is in us, be a ſpirit of the law, or of grace? the point in hand will ſhew it. The ſpirit o… the law fills a man with rejoycing and glorying in himſelfe, and in that which he hath done, it makes him to boaſt of his own righteouſneſſe, as the Phariſee, Luke 18.11, 12.Luke 18.11.12. he is full of his own goodneſſe, and as the Church of Laodicea, Rev. 3. The ſpirit of the law maketh a man to ſay as the proud King of Aſhur, Iſai. 37.24, 25.Iſaiah 37.24.25. It's I that have done all this, &c. But the ſpirit of grace is another ſpirit (as it is ſaid of Caleb and Joſhua, that there was another ſpirit in them, Numb. 14.24.Numb. 14.24.) whatſoever ſuch an one doth as hath the ſpirit of grace working in him, hee is ſtill in himſelfe as nothing, as Paul ſaith of himſelfe, 2 Cor. 12.11.2 Cor. 12.11. that though hee was not behind the chiefe Apoſtles in the labour of the Goſpel, yet hee was ſtill as nothing in his own eyes. Had Paul been of a Phariſaicall legall ſpirit, we ſhould have had other language from him, then to ſay, I am nothing. He would have had his trumpet blown before him to ſound out his excellency and worth, he would have gloried of his goodneſſe, not onelyonly before men, but before God. But Paul had the ſpirit of grace in him, and that made him to ſee that hee had nothing in himſelfe to glory in, but onelyonly in the grace of Chriſt. The ſpirit of the law will magnifie the works of the law, and will cauſe us to magnifie our ſelves becauſe of them: but the ſpirit of grace will make us vile in our own eyes, and our works to bee but as a ſpotted garment, Iſai. 64. leaving us nothing in our ſelves that is of worth to glory in before God.
But may not a child of God rejoyce and take comfort in his obedience and fruit of holineſſe which he bringeth forth? Queſt.
He may, as is evident, 2 Cor. 1.12.2 Cor. 1.12. & Gal. 6.4. but how? Anſwer. Not as in that which juſtifies him, or is his righteouſneſſe before God, but as in the fruits which follow and flow from his juſtified eſtate, ſo teſtifying unto him that he is under grace, as alſo opp…ſing his integrity againſt the calumnies and ſuſpicions of men.
But how may I know that the comfort which I take from them is fro… the ſpirit of grace, and not from the ſpirit of the law? Queſt.
The ſpirit of the law makes a man goe no further then himſelf, Anſwer. 1 looking at himſelfe as the whole author and worker of all the good which he hath done: and therefore it is that ſuch deſpiſe others in compariſon of themſelves, if they ſee that they come ſhort of themſelves, as he did, Luke 18.11.Luke 18.11. But the ſpirit of grace teacheth a man to lo…k at all he doth, as wrought in him by the power of Chriſt, as the Apoſtle ſaith, 1 Cor 15.10.1 Cor. 15.10. By the grace of God I am what I am. And ſo aſcribes no more to himſelfe, though he hath done more, then he doth to others that have done leſſe.
The ſpirit of the Law hardens the heart againſt grace, keeps Anſwer 2 the heart aloft, ſo that it cannot ſubmit and come down ſo low, as to ſee that infinite need of mercy and grace that it ſtands in, as Rom. 10.3.Rom 10.3. they being led by …he ſpirit ot the law, and glorying in their own righteouſneſſe, they could not ſubmit to the righteouſneſſe of faith; it was too great a ſubmiſſion for them: But the ſpirit of grace teacheth a man ſo to ſee his own uprightneſſe, and to take comfort in it, that withall it makes him in lowlineſſe and humility of ſpirit, to flie to grace for acceptance of his beſt performances, and to get pardon for the defect of them, as we may ſee in Nehemiah chap. 13.22.Nehem. 13.22. Remember mee, O Lord, ſaith he, and pardon me according to thy great mercy. And ſo Paul, 1. Cor. 4.4.1 Cor. 4.4. he knew his own faithful…eſſe, yet he durſt not adventure himſelfe to come before God to be juſtified thereby. Let ſuch therefore as glory in themſelves, and in their own works, ſee by what ſpirit they are led, even by the ſpirit of the law; theſe are under the covenant of works. Thoſe that glory in grace, and in Chriſt alone, theſe are under the covenant of grace.
The covenant of works reſted in, and truſted unto, can never Differ. 9 (in this ſtate of corruption that we are now in) work ſetled comfort, peace, and quietneſſe of heart. Let a man walke as exactly as fleſh and bloud can attaine unto, and let him (withall) build as confidently on this foundation, as he poſſibly may, yet the heart will be ſtill in ſuſpicion, in doubt, in feare, uncertain what to truſt unto, doubtfull what his eſtate is. But the Covenant of grace reſted in, and truſted unto, doth ſettle the ſoule in peace. Let a man renounce his own righteouſneſſe, and fly to the free covenant and promiſe of grace, and ſtay wholly upon it, here is a ſure anchor for the ſoule to reſt upon. Let waves ſwell, and windes blow, yet he hath built himſelfe on a ſure rock which cannot faile, and the more confidently that a man adheres to the Covenant of grace, the more aſſured peace he will finde.
This difference the Apoſtle lays down, Rom. 10. from the 5th ver. to 10.Rom. 10. from ve…. 5. to 10. where having before in the third verſe laid downe a diſtinction of a two-fold righteouſneſſe, one of workes, the other of faith, then next he commends the righteouſneſſe of faith, which is by the covenant of grace, above that which is by the covenant of workes, and perſwades to cleave to the one before the other, by this Argument, namely, becauſe the righteouſneſſe which is by workes, leaves a man full of ſcruples and doubts, making a man to be doubtfully, enquiring, who ſhall aſcend up into heaven, to tell him whether there be a place for him there, or who ſhall goe downe into the deepe, to tell him that he is ſaved from that infernall miſery. This dubious anxiety, doth the Doctrine and Covenant of workes leave a man in; but the Covenant of grace takes away all theſe ſcruples; It ſaith not, Who ſhall goe up into heaven, &c. It tells us, that Chriſt is aſcended to prepare a place for us; nor ſaith it, Who ſhall deſcend, &c. It teacheth us to believe, that Chriſt is deſcended for to deliver us; So that this doctrine of grace frees the minde of thoſe ſcruples and perplexities, which the doctrine of workes leaves a man intangled in. He that reſts on workes, is like a wave of the Sea, toſſed and tumbled up and down, and finds no reſt; he that reſts on grace is like one built upon a rock, and therefore cannot be ſhaken. The reaſon of this difference is, Becauſe the Law which containes the ſumme of the Covenant of workes, doth diſcover the perfect holineſſe of God, the puritie of his nature, his hatred againſt ſinne, his ſtrict juſtice and judgement, ſo as the ſoule that is but in the leaſt meaſure privie to his own impurity and ſinfulneſſe, can never grow up to any confidence before God, by any thing which he hath done. When we have done the beſt we can reach unto, yet the heart will ſtill be doubtfull, whether that which we have done, be fully anſwerable to the holineſſe which the holy God requires and lookes for. And thus it was with the young man, Mark. 10.Mark. 10. that was ſo perfect in his owne eyes, who thought he had kept all the Commandements of the Law mentioned to him, yet he comes as one unſatisfied in his own minde, and doubtfull, whether he had done enough to bring him unto life. And therefore comes to Chriſt, to know what more he ſhould doe beſide what he had done alreadie. The Papiſts, who build upon their workes, teach a doctrine of doubting; No man (ſay they) can come to be aſſured and ſetled in an undoubted perſwaſion of his own ſalvation; and well may they teach ſuch a doctrine, when they build upon ſuch a ſandy foundation of their own workes. Let them eſtabliſh their owne righteouſneſſe with all the ſtrength they can, as the Jewes did, Rom. 10.3.Rom. 10.3. yet as long as they reſt here, and doe not ſubmit to the righteouſneſſe which is offered by grace, the iſſue will be anxiety of mind, fearfulneſſe of heart, conſcience will be perplexed, it will never finde reſt nor peace: but let a man renounce his own righteouſneſſe, and fly to the Covenant of grace, and caſt himſelfe wholly upon grace; here is a ſure rock for the anchor of our faith to reſt upon.
Let us then hereby ſee the way of peace, to quietneſſe of heart, Ʋſe. and aſſurance for ever, Iſai. 26.3.Iſai. 26.3. even to ſtay our ſelves upon this rock; fly to the rock that is higher then we; as Pſal. 61.2.Pſal. 61.2. build upon the foundation of grace, and come off from the foundation of our own workes: they that reſt upon the Covenant of workes, will be diffident of their owne eſtate, they are upon a rock that is no higher then themſelves, and when the waters ſwell, they will quickly get above them. But if wee reſt on the foundation of grace, that is a rock that is higher then our ſelves, there is ſafety, all the ſurges and waves of greateſt troubles, can never get above the top of this rock; ſtand here, and we are ſafe for ever. Hence Rom. 5.1, 2.Rom. 5.1, 2. Being juſtified by faith, we have peace with God, &c.
But many that doe believe, and build on this foundation, Object. are yet troubled with many feares, and are full of doubting, &c.
Theſe doubts and feares of theirs, Anſw. are not like the feares of thoſe that build upon their workes; the cauſe of their feare is, not becauſe there is not a ſufficient foundation to beare them up, but becauſe their adhaerence and dependence is feeble and weak. They are weak in faith, they are fleſh and ſpirit, there is in them a ſpirit of faith, which cleaves to grace, and there is alſo a ſpirit of unbeliefe, which is leaning to their owne workes, and this cauſeth their doubtfulneſſe. But it is otherwiſe with thoſe that doe wholly reſt upon their workes. Let a man build himſelfe upon theſe never ſo reſolutely, let him eſtabliſh his own righteouſneſſe with all the ſtrength he can, yet this will never give him aſſurance, not becauſe he doth not adhaere firmly to his foundation, but becauſe his foundation is nought and ſhakes under him. Suppoſe two men, both in feare of drowning by water; one ſtands on a firme rock, the other on a quickſand; he that ſtands on the quick-ſand, ſtands there reſolutely, he that is on the rock is doubtfull and weake in his reſolution; So it is in this caſe. In the one of theſe, the foundation is firme, but adhaerence is weake; In the other adhaerence is ſtrong, but his foundation is unſound. The way to true peace is to reſt wholly upon grace, and the more we commit our ſelves to grace alone, the more peace. Hence ſaith the Apoſtle, 2 Tim. 1.12.2 Tim. 1.12. I know whom I have believed, and am perſwaded that he will keep that which I have committed to him. And 2 Tim. 4.18.2. Tim. 4.18. The Lord ſhall deliver me, &c. When feare ſhall ſeiſe on hypocrites, which have truſted in themſelves, and in their own workes, then ſhall thoſe have confidence which have reſted on grace; theſe ſhall be able to look death in the face, and ſhall have confidence in the day of Judgement.
Differ. 10 The Covenant of workes is impoſſible to be fulfilled by us, in this ſtate of corruption; But the covenant of grace, by the help of grace is poſſible to be fulfilled. Since the day that ſin came into the world, never did any man fulfill the Covenant of workes, all of us being tranſgreſſors from the wombe. Hence ſaith the Apoſtle, Rom. 8.3.Rom. 8.3. What the Law could not doe, &c. And Rom. 9.31, 32. He ſaith that the Jewes which followed after the Law of righteouſneſſe, did not attaine unto that righteouſneſſe. The Papiſts may talke of perfect keeping of the Law, but the Scripture teacheth us another doctrine, Prov. 20.9. Who can ſay, I have made my heart cleane? And 1 King. 8.46. There is no man that ſinneth not. But the Covenant of grace is poſſible, and therefore the Saints doe plead this before the Lord, Pſal. 44.17.Pſal. 44.17. that they have been faithfull in his Covenant. They doe not plead themſelves to be without ſinne, againſt the Covenant of workes, and yet they can ſay, they had not dealt falſly with God in the Covenant of grace. Nay the Lord himſelfe lookes at them as fulfilling and keeping Covenant with him, Pſal. 103.18.Pſal. 103.18. One of theſe Covenents is, as Acts 15.10.Acts 15.10. a yoake too heavie for us now to beare; the other, as Mat. 11.29, 30.Mat. 11.29, 30 an eaſie yoake and a light burthen. The Phariſees that were teachers of the Covenant of workes, laid load and heavie burthens upon mens necks, Mat. 23.Mat 23. But the Commandements of the Covenant of grace, are not grievous. The Covenant of grace may be fulfilled,1 Joh. 5.4. or elſe no man could be ſaved.
To provoke us to come from under the Covenant of workes, Ʋſe. and to get under the Covenant of grace. Who would ſerve an hard ſoure Maſter, that will never be pleaſed with any thing that he can doe, when he hath ſpent his utmoſt ſtrength; ſuch a Maſter is the Law, we can never fulfill the minde and will of this Maſter; But grace is kinde, loving, eaſie to be intreated, taking every thing in good part, ſo it be done in truth and faithfulneſſe, according to the ſtrength received; It will accept the will to doe, when wee have no abilitie to performe. It ſaith, Well done good and faithfull ſervant. But alas, it is with us, as with all fleſh, and with all other things. Every thing deſires to continue in its ſtate in which it was bred and borne. Now we are borne under the Law, the Covenant of workes, and therefore would faine continue under it. This made Paul ſpeake in that manner to the Galatians, Cap. 4.21.Gal. 4.21. Yee that will be under the Law. They had a mind to returne to the Law, though they had had grace revealed to them. We have a mind to live and dye under that Covenant, as the fiſh in the Sea, and the mole in the earth: But ſee what it is, a ſevere and rigid Maſter, the will of it can never be accompliſhed. Therefore fly from it to this amiable and gracious Lord, that accepts of weakeſt indeavours, ſo they be done in ſinceritie. So long as wee ſtrive to doe the will of the Lord, and fly to grace for pardon and acceptance, wee doe fulfill the Covenant of grace. Therefore caſt off that yoke which cannot be borne, and take the yoke of Chriſt upon us, for that is eaſie, and his burthen light, Mat. 11.29, 30.Mat. 11.29, 30
Though we doe by ſin breake the Covenant of workes, and ſo Differ. 11 make it voyd, that there is no life and ſalvation to be had thereby, yet there is hope and helpe by flying to the Covenant of grace; But if the Covenant of grace be broken and made voyd, as it may to thoſe which onelyonly externally lay hold on it, there is no more helpe for ſuch a ſoule. It's in vaine to fly back to the Covenant of workes. I deny not but many ſinnes may be committed by thoſe that are under the Covenant of grace, which yet doe finde helpe and mercy from God, as was ſhewed out of Rom. 5.16.Rom. 5.16. Becauſe the bond of the covenant is not broken. As it is between man and wife, though ſhee be fooliſh, paſſionate, and wilfull; yet theſe doe not breake the Covenant of marriage, ſo long as ſhee remaineth faithfull; So here. But if the Covenant of grace be made voyd, then there is no more helpe nor hope. It is in the Covenant of workes, as it was under the Law, Num. 35.6. & 25. If a man had committed man-ſlaughter, he was ſubject to the avenger of bloud, yet there were Cities of refuge for him to fly unto, where he was to remaine to the death of the High-Prieſt; ſo it is with thoſe that ſin againſt the Covenant of workes; though one hath committed bloudy ſins, yet there is a refuge for him, which the Apoſtle ſeemes to allude unto, Heb. 6.18.Heb. 6.18. We have ſtrong conſolation, that have made our refuge, &c. The Covenant of grace, is (as Iſa. 25.4.) a refuge againſt the tempeſt, &c. Here is a ſafe Sanctuary, it ſaves ſuch as are condemned by the Covenant of workes. But if a man ſin againſt the Covenant of grace, ſo as to make it voyd to himſelfe, there is no refuge for him, no remedy for him, as Solomon ſpeakes of thoſe that being often reproved, harden their neck, Prov. 29.1. Hence is that in Heb. 10. from 26. to 31. If we ſin wilfully, after we have received the knowledge of the truth, there remaines no more ſacrifice for ſinnes, &c. The reaſon of this difference is; Becauſe in the Covenant of workes, we have to doe with juſtice; but in the covenant of grace, with grace and mercy: and therefore as when a man hath committed a treſpaſſe againſt the Law, and Juſtice condemnes him, yet the grace and favour of the Prince may ſave him; but if he contemne the favour of the Prince, then he muſt dye: So though we have provoked juſtice, yet we may fly to grace, and get helpe there: but if wee have offended againſt mercy, and made grace our enemy, whither can wee then goe? there is no refuge then left for us.
Ʋſe. To let us ſee the great danger of ſinning againſt Grace: there is danger in ſinning againſt the Covenant of workes, but it is more dangerous to ſin againſt Grace. For there is helpe for ſuch as breake the Covenant of workes, but no helpe for ſuch as make voyd the Covenant of grace to themſelves. Theſe are the killing and deſtroying ſinnes, that leave no remedy. It is true, (as was ſaid before) that the Lord paſſeth by many weakneſſes of his ſervants, that deſire and indeavour to cleanſe themſelves from all filthineſſe, and ſpareth them as a Father his ſonne, Mal. 3.17.Mal. 3.17. But contemptuous ſinnes againſt Grace, are beyond all helpe. This is to ſin deſperately. Herein men ſtumble at the ſtumbling ſtone, they thinke that now under the dayes of grace (though they be yet under the Law) they may ſin without danger, and continue in their evills; but here the danger is the greateſt, therefore take heed how you make Grace your enemy. If the Law condemne us, Grace may ſave us; But if Grace ſave us not, who ſhall plead for us?
How doe men ſin, Queſt. ſo as to make the Covenant of Grace voyd unto themſelves, and to make Grace their enemy?
1. By neglecting and ſlighting the offers & tenders of Grace, Anſw. which are made unto them; hereby they become guilty of ſinne againſt Grace. In Mat. 22. and Lak. 14. the Father invites men to the marriage of his Sonne, and ſo to receive all the bleſſings, that are prepared, and made ready. There is mercy ready, forgiveneſſe ready, &c. But marke their anſwer; They cannot come, the profits and pleaſures of the world hinder them …rom embracing the tenders of Grace; What follows then? the ſentence goes out of the mouth of Grace it ſelfe, They ſhall not taſte of my Supper. Grace invites, but it is refuſed, and therefore paſſeth that direfull ſentence. So Pſal. 81.11.Pſal. 81.11. God offers himſelfe to be a God unto them, but they will have none of him, Then he gave them up to walke after their own hearts luſts, &c. When we will not have his Grace upon his tearmes, then God gives up to Juſtice. When God calls upon us, as he doth upon his people, Iſai. 55.1.3.Iſai. 55.1.3. Come unto me, and incline your eare, take me to be a God unto you, and I will make a ſure and everlaſting Covenant with you; if then wee depart away from God, as Hoſ. 11.2.Hoſ. 11.2. and wee will have our luſts, and keepe the Idols of our hearts, then the offers of grace are made voyd unto us.
2. When men turne back from the grace which they have received, and grow weary of it; when we are convinced of the excellency of grace, and doe take hold of the Covenant, as it were with one hand, but not with all our heart, and therefore doe Apoſtatiſe and turne back to our own luſts, then doe we fruſtrate all the promiſes of grace to our ſelves. This expoſes grace to contempt, as if there were more good to be found in ſin, and in the world, then in the grace of Chriſt. Hence ſaith the Apoſtle, Heb. 10.26. & 39.Heb 10.26. & 39. That they that ſin wilfully after they have received the knowledge of the truth, there remaines no more ſacrifice for ſin. They that draw back, doe it to their own perdition; and ſo Pſal. 73.27.Pſal. 73.27. They that turne back from thee ſhall periſh. If they be entangled againe, ſaith the Apoſtle Peter, 2 Pet. 2.20.2 Pet. 2.20. then their latter end is worſe then their beginning. Here is another way to make voyd the grace of God to our ſelves.
3. When we turne the grace of God into laſciviouſneſſe, as Jude third verſe; when men preſume upon grace, they ſin preſumptuouſly, and thinke that Grace ſhall beare all, ſave all, and though they goe on preſumptuouſly in an head-ſtrong way, yet Grace ſhall pardon all; This Paul meets withall, Rom. 6.1.Rom. 6.1. Shall we fin that grace may abound, &c. Men are ready to abuſe the precious Grace of God; we will ſinne, and grace ſhall abound. This turning of grace into wantonneſſe, fruſtrates the Covenant of grace unto our ſelves, Jude 3.4. verſes. Let us therefore take heed that we ſin not againſt grace. I would to God that none of theſe things were found in the Generation of Jacob, among our Churches; ſinnes againſt Grace, are the moſt dangerous ſinnes, therefore beware.
Differ. 12 The Covenant of workes was made with man in the ſtate of Innocency before his fall; but the covenant of grace was made afterwards, when he had fallen; for before the fall, there was no impoſſitie, but man was able to have fulfilled the Law, and therefore God might juſtly require ſuch obedience of him: then man ſtood in no need of a Covenant of grace, he might have had life by the Covenant of workes; but after the fall, then he became impotent, unable to fulfill the Law which God had given him, and then without a new Covenant of grace he could not live, and therefore now God enters into a Covenant of grace with him.
Object. This may ſeeme to imply, that the Covenant of workes is more ancient then the Covenant of grace; which is not to be granted, becauſe the Covenant of grace was from before the world began, 2 Tim. 1.9. Tit. 1.2.2 Tim. 1.9. Tit. 1.2.
I anſwer, that both covenants muſt be conſidered two wayes. Anſwer.
Firſt, as they were in mente divina, in the counſell and purpoſe of the Father.
Secondly, as they are actually enacted and ſtricken with us.
Now if we ſpeak of the former, how they were in the eternall purpoſe of God, then I ſay it is true, that the covenant of grace was from eternity. But ſo was the covenant of works alſo, which appeares by theſe two things: Firſt, both theſe purpoſes (that I may ſo ſpeak for our conceiving, though both are but one in God) I ſay both theſe, I wil glorifie my ſelf in my juſtice, and, I wil alſo glorifie my ſelfe in my grace, are from eternity, one as well as the other, Rom. 9.22.23. Now the means of glorifying his juſtice, is by entring with m…n into a covenant of works: therefore as the end was from eternity; ſo was the means alſo. Secondly, Chriſt himſelf when he received the promiſe and covenant of grace for us, did withall receive a commandment and covenant of works to be fulfilled by him in our behalfe. Hence he is ſaid to bee made under the law, Galat. 4.Galat. 4. he received a commandment from the Father, John 12.49.John 12.49. And was ſent to fulfill the righteouſneſſe of the Law for us, Rom. 8.3.Rom. 8.3. By which means he becommeth the end of the Law, Rom. 10.4.Rom. 10.4. And as he was made under the Law, and did fulfil it in fulneſs of time, wherin he was ſent: ſo he was preordained hereunto before the world was, 1 Pet. 1.20.1 Pet. 1.20. So that in reſpect of Gods counſell and purpoſe, there is neither prius nor poſterius betwixt theſe covenants, but they are from everlaſting, neither of them before nor after another. But if we look at the manifeſtation and enacting and ſtriking of the covenant with us, the covenant of works was firſt, in as much as the ſtate of perfection was before the ſtate of imperfection, in which the covenant of grace was made with us.
Therefore for a man now to ſuppoſe an accompliſhing of the covenant of works to be ſaved thereby, Ʋſe. is in eff…ct to conceive a new creation of man, or to ſuppoſe man not fallen, but as perfect as Adam was in his creation before his fall, and is in effect the ſame as to ſay, that we have no need of a covenant of grace, as then Adam had not.
The covenant of works is revealed by the light of Nature; but Differ. 13 the covenant of grace is revealed by a ſupernaturall light from above. Natures light teaches men to look for life and righteouſneſſe by works, and this is written in all mens hearts, Rom. 2.15.Rom. 2.15. And therefore if you ſhould ask all the men in the world ſeverally one by one, How doe you hope to be ſaved? They would all anſwer, By works, and by doing good. All men by nature have ſomething of the law in their hearts, though ſin hath blotted out a great part of it: but the covenant of Grace is not known but by the revelation of the Spirit. Hence, ſaith the Apoſtle, 1 Cor. 2.6, 7, 8.1 Cor. 2.6, 7, 8. that the Goſpel is a myſtery, an hidden wiſdome, which none of the Princes of the world knew, though they have the greateſt helps to find out hidden things; but it is brought by the Son out of the boſome of the Father, John 1.John 1. Fleſh and bloud doth not reveale this doctrine, Matth. 16.17.Matth. 16.17.
Ʋſe. Then let no man think to attain the knowledge of the covenant of grace, and find out the myſtery thereof by naturall underſtanding, by any ſtrength of wit, learning: The ſtrongeſt parts will not reach it till it be revealed to us from heaven. And if any have underſtood the myſtery of this covenant, let them learn to ſay as Chriſt doth, Mat. 11.25. Father, I thank thee that thou haſt revealed theſe things unto me, &c.
Differ. 14 The covenant of works was made with all men, all men being in Adams loins, and he ſtanding as a publick perſon in the room of all his children, when God made that covenant with him: but the covenant of grace is not made with all men, but only with the faithfull, with thoſe that are given unto Chriſt by the Father, John 17.John 17. And therefore by the covenant of works, God is a God to one as well as to another; God is not God of one people more then of another, by the covenant of works, for it was made equally with us all in Adam, it being made with him for all his poſterity. And therefore ſeeing we are all equally the ſons of Adam, this covenant makes no difference betwixt man and man, but all are ſhut up under it, all bound to fulfill it; and if they break it, (as we all doe) then liable are we to the ſentence of death. But in the covenant of grace God is the God of one people, and not of another. Hence is that in Gen. 17.21.Gen. 17.21. God ſaith that he will eſtabliſh his covenant with Iſaac, and not with Iſhmael: So it was made with Jacob, and not with Eſau, with Abel, and not with Cain, with David, and not with Saul; not with Iudas, but with Peter; with the Jewes firſt, and not with the Gentiles; and after with the Gentiles, and not with the Jewes. By this covenant one people becomes a more peculiar people then another. As firſt of Peter, 1 Pet. 2.9.10.2 chap. the covenant of grace is not univerſal, it is not made with all, as the covenant of works was.
Let none therefore look for the bleſſing of life and ſalvation, by being a ſon of Adam, Ʋſe. the bleſſing of the covenant of grace is no common bleſſing. Naturall life is common to all, but ſpirituall and eternall life is the peculiar bleſſing of the covenant of grace, made onelyonly with thoſe that are given unto Chriſt. Therefore the Lord ſpeaking of thoſe that he will be a God unto, Zach. 13.8, 9.Zach. 13.8, 9. ſaith, That two parts ſhall be cut off, and to the third hee will ſay, You are my people. Let us not therefore flatter our ſelves with vain hopes, that he that made us will ſave us: No, he that made you will have no compaſſion on you, ſo long as you remain an impenitent and diſobedient people, Iſai. 27.11.Iſai. 27.11. All doe not ſo much as heare of this covenant, nor know it; all that doe heare of it, and have knowledge of it, doe not enjoy the bleſſing of it, as Matth. 13.11. & Matth. 11.25.Matth. 13. Matth. 11.25. Therefore it were good for every one of us, that we would begin to ſuſpect our ſelves, and to queſtion our intereſt in this covenant. Ask our ſelves, yea and ask others, and goe and enquire at the Lords own mouth, Am I within this covenant? Have I any part or portion in the bleſſing of it? Sure I am, that I am by nature under the covenant of works, but am I tranſlated into the covenant of grace?
The ſalvation brought by this covenant, Object. is a common ſalvation, Jude verſ. 3.
True, it is common to all that doe beleeve, Anſwer. whether they bee Jewes or Gentiles, whether thoſe that lived before the incarnation of Chriſt, or ſince. There is not one way of ſalvation for one, and another for another; but one way for all that ſhall be ſaved. But it is not common to all fleſh; therefore doe not build upon this falſe principle, that all that heare of the covenant of grace with their eares, are partakers of the bleſſing comming by it: No, it is no common ſalvation, but onelyonly to thoſe that enter into a covenant with God, to thoſe that beleeve and bring forth the fruit of a living Faith.
One that is under the covenant of works, may get from under Differ. 15 that covenant, and may come to be under the covenant of grace: but he that is once under the covenant of grace, can never bee brought back under the covenant of works any more. A member of Adams body may be loſt; but a member of Chriſts body can never be cut off. Adam being under the covenant of works, loſt himſelf wholly, and therefore may loſe a member of his body much more. But thoſe that are engraffed into Chriſt, are ſafe, he ſaves himſelfe, and all that belong to him, Eſay 63.5. John 17.12.
Ʋſe 1 A word of incouragement to thoſe that are yet under the covenant of works, that yet live in their ſins, and find their conſciences condemning them, conſider there is a poſſibility that you may come to be under a covenant of grace: break off your ſins, give up your ſelves unto God, it may be he will receive you.
Ʋſe 2 See the ſafe eſtate of thoſe that are under the covenant of grace: here is a ſafe harbour, here caſt anchor upon this rock, and here is no danger; the ſhip may be toſſed, but cannot periſh. In Matth. 8. the ſhip in which Chriſt was, was toſſed with wind and water, ſo as the Diſciples were afraid, yet it ſunk not. The law hath no more power againſt you, yee cannot come under the power of the law any more, Rom. 6.
Thus much of the differences between the covenant of works and of grace; which differences are carefully to be obſerved and kept inviolable: for if we begin to confound theſe two covenants, we bring in a confuſion into all Religion. As the Papiſts have done by confounding the differences between the covenants. They make the covenant of grace to differ no otherwiſe from the covenant of works, then a thing more perfect from that which is imperfect, and to be diſtinct onelyonly in reſpect of degree; and ſo in effect they make them all one. They call the commandements given by Moſes, the old Law, and the Goſpel the new Law: and herein they make all the difference, that the new Law (as they call it) giveth rules of greater perfection and difficulty then the old Law. As where the old Law (as they term it) commanded, Thou ſhalt not kill; the new Law forbids one to be angry unadviſedly, &c. And hence, ſcil. from the confounding of theſe two covenants, follows their doctrine of the poſſibility of the keeping the whole Law. That whereas the Scripture ſpeaketh of an Evangelical keeping of the law in uprightneſſe and ſincerity, and acknowledgeth it in the Saints, as in Zachary and Elizabeth, they not putting difference betwixt Law and Goſpel, they apply this to a legall keeping of the commandement, which is quite contrary to the mind of the Spirit of Truth ſpeaking in the Word. Hence alſo they teach, that there is but o…e way of juſtification in both covenants, which is by works, as they ſay. The new law gives more grace to fulfill the commandement of it then the old doth, but the way of juſtification is the ſame: thus they teach. Therefore we muſt be carefull of keeping theſe differences between the covenant of works and of grace.
But Chriſt who was the Miniſter of the covenant of grace, Object. calls his doctrine, a new commandement, John 13.34. & 15. chap. 12.Joh. 13.34. & & cap. 15.12. and therefore it is a doctrine of works as well as the former commandement given by Moſes.
It is true that the Goſpel and Covenant of grace, hath its commandement Anſwer 1 as well as the law and covenant of works; but withall it reveales the free promiſe of grace and of righteouſneſſe without works, which the law and covenant of workes doth not.
The commandements of the covenant of grace, are in part Anſwer 2 different from the other commandements of the covenant of works: For the great commandement of the covenant of grace is, that we beleeve in the Name of the Son of God, that we may have life by him, 1 John 3.23.1 John 3.23. thereupon the Goſpel is called, the Law of Faith, as oppoſed to the law of works, Rom. 3.27.Rom. 3.27.
Though the doctrine of grace command the ſame duties as the Anſwer 3 covenant of works doth, as of love, feare, and of keeping the commandements, and it ratifies the duties of the law; yet here is the difference, that they are commanded in another manner, & for another end then in the covenant of works; not as the matter of our juſtification, but as teſtimonies of our thankfulneſſe for the great mercy of God in our free juſtification by grace. Let us therefore keep theſe differences unconfounded; for theſe two covenants are as different in their nature, as heaven and earth.