A Little Cabinet, Section 14
Of Vocation or effectuall calling.
VOcation is Gods acquainting men with his gracious purpoſe of ſalvation by Chriſt, and ſo inviteth them to come unto him, Heb. 2. 14. and ſo revealeth unto them his Covenant of grace, Mat. 11. 27. & 16. 17. John 14. 21. Pſal. 25. 14. and ſo bringeth them out of darkneſs to light, Acts 26. 18. So God becomes in Chriſt, their Father; he doth not only outwardly by his word invite, but inwardly alſo, and powerfully by his ſpirit, allure and win their hearts to cleave to him inſeparably unto ſalvation, Pſal. 25. 14. & 65. 4. Acts 2. 39. Or effectuall calling is the work of Gods ſpirit in us, whereby he doth, firſt, convince us of our ſins and miſery, enlightning our minds in the knowledge of Chriſt, and renewing our wills, he doth perſwade and invite us to embrace Jeſus Chriſt freely tendred to us. We read that many were called to the wedding, but they made their excuſes, and moſt of thoſe that came were compelled to come in, Luke 12. 23. the Lord doth force none by violence, but draw them by perſwaſions.
The Goſpel cals many outwardly, that after periſh eternally. Our vocation depends upon Gods election, not upon our preparations: how was Paul diſpoſed and affected, when Chriſt called him? God is for us, in predeſtinating us; God is for us, in calling us; God is for us, in juſtifying us; God is for us, in glorifying us; if God be thus for us, who can be againſt us? he hath predeſtinated us before we were, he hath called us, when we were averſe to him, he hath juſtified us when we were ſinners; he will glorifie us and cloath us with his own righteouſneſs.
That we may be neither drawn, enticed, or forced from our Religion, let us build upon a right foundation.
IT is impoſſible that any ſoul ſhould enjoy a firm and ſetled peace, whoſe confidence towards God is grounded upon conditionall promiſes, or his own beſt and choiceſt performances. For the wanting in himſelf, the condition of the one, and not yeilding a perfect, exact, univerſall, perpetuall obedience to the other, the Law will be condemning, Conſcience accuſing, and the heart miſgiving, and all proclaiming that there is ſtill in all thy duties imperfection, ſomething polluted, and ſomething defective, ſo that thy moſt ſpirituall duties are not wound up to command, they are all tainted with diſproportion to rule, and beleproſed with ſpots, ſo that it is in vain to expect a bed of reſt in the barren wilderneſs of our own performances, for that bed is ſhorter then that a man can ſtretch himſelf on it, and the covering is narrower then that a man can wrap himſelf in it; Oh the ſpots, the blots, the blemiſhes that are to be ſeen upon the face of our faireſt duties! ſo that we may ſay with the Church, Iſa. 64. 6. all our righteouſneſs are as filthy rags, which if reſted upon will as certainly undo us, and everlaſtingly deſtroy us, as the greateſt evill that can be committed by us: the conſideration of this was the cauſe of thoſe words, Hoſ. 14. 3. Neither will we ſay any more to the works of our hands, ye are our gods. For in thee the fatherleſs find mercy▪ Jer. 3. 23. Truly in vain is ſalvation hoped for from the Hills, and from the multitude of mountains; truly in the Lord our God only is the ſalvation of Iſrael. Now that I my ſelf, and others that read theſe lines, may be grounded, rooted and eſtabliſhed upon the true and only foundation, is the deſire, and endeavour of my heart and ſoul.
In the enſuing Treatiſe, and for the accompliſhment of this great work, which is of higheſt concernment, let us firſt endeavour to unravell, unmask and unbowel the Covenant of Grace, and for our more orderly proceeding therein, let us enquire into theſe particulars.
1. What is the ſum and ſubſtance of this new Covenant.
2. With whom this Covenant was firſt made.
3. When this Covenant was made.
4. Whether there be any conditions of this Covenant, and if ſo, what they are.
5. Whether it be one and the ſame Covenant of grace that was in force before the Law, and under the Law, and under the Goſpel.
6. Whether this Covenant may not be broken, as was the Covenant of works.
7. What means one ſhould uſe to get into this Covenant.
8. When may a man or woman be ſaid to be in this Covenant.
9. Wherein the Covenant of Grace and the Covenant of works do differ.
Queſtion 1. What is the ſum and ſubſtance of this Covenant of Grace, or New Covenant?
Anſw. The Covenant of Grace is called a teſtament or will: indeed the will of the Father, revealed to the Son, and by the Son revealed to the world, to manifeſt the Fathers love unto the ſons and daughters of men, and teſtified to the world, that what he declared was the mind of God, and ſo ſealed it with his blood, Heb. 10. 29. So that his blood that he ſhed, is called the blood of the Covenant; yea of the everlaſting Covenant, Heb. 13. 20. Or,
The Covenant of grace is full of ſure mercies, and ſweet promiſes, that God will give a new heart, a heart to know him, and that he will write his Law within us, put his fear into us, cauſe us to walk in his ſtatutes, forgive our iniquities, cleanſe us from our filthineſs, be our God, and make us his people, Ezek. 36. and Jer. 31.
This Covenant doth fall into theſe ſix parts, viz.
1. It is a free Covenant.
2. It is a full and compleat Covenant.
3. It is a well ordered Covenant.
4. It is a ſure and firm Covenant.
5. It is a peaceable Covenant.
6. It is an everlaſting Covenant.
1. Firſt it is a free Covenant.
1. Becauſe the foundation of it is free.
2. Becauſe it is freely given to thoſe that do partake of it, Iſa. 42. 6, Iſa. 49. 8.
3. Becauſe there is no active condition required on our part, Jer. 31. 33, 34.
4. It is free in reſpect of his entring into Covenant with us, Iſa. 65. 1.
5. It is free in reſpect of his performances of it, Mich. 7. 20.
2. It is a full and compleat Covenant, richly and plentifully ſtored with all ſutable promiſes, both for this life, and that which is to come, for ſoul and body, being and well being, there is ſome remedy in it for every malady.
3. It is a well ordered Covenant.
1. In reſpect of the Perſons with whom it is made, and that is firſt with Chriſt, then with his ſeed.
2. In reſpect of the promiſes, and parts of the Covenant.
Firſt God becomes our God, then we become his people, Jer. 32. 38.
3. In reſpect of manifeſtations, he firſt reveals it, and then ſeals it by his Spirit, Ezek. 16. 8, 9. 2 Tim. 1. 10.
4. In reſpect of the ends of it, which is God the Father, and the Sons glory, in the riches and freeneſs of his Grace; which ſhould caution us not to darken the Glory of free Grace.
4. It is a ſure and firm Covenant, founded upon that Rock Jeſus Chriſt, Iſa. 26. 4. Rom. 4. 16. Our ſalvation is by Grace, to the end that the promiſes might be ſure to all the ſeed, Iſa. 55. 3. I will make an everlaſting Covenant with you, even the ſure mercies of David. Now it is ſure and firm:
1. Becauſe it is made by an Immutable God.
2. He hath confirmed this Covenant with an oath, Heb. 6. 17, 18.
3. He hath ſealed it with the blood of his Son, Heb. 13. 20.
5. Fifthly, It is a peaceable Covenant, in this Covenant he doth freely give peace to the ſoul, and ſo keeps the ſoul in peace, the heart being ſtayed on him, Iſa. 26. 3.
In this Covenant there is a three-fold peace conveyed to the ſoul, Eph. 2. 14. he is our peace who hath made both one.
1. He is our peace with the Father.
2. He gives peace of Conſcience, he ſtills and quiets that.
3. He is the Author and cauſe of our peace with men.
6. Sixthly, It is an everlaſting Covenant, Jer. 3. 40. And I will make an everlaſting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear into their hearts, that they ſhall not depart from me. The motives that did move God to make this Covenant, was his everlaſting love; the Righteouſneſs upon which it is grounded, is everlaſting Righteouſneſs. In this Covenant is preſented to us everlaſting pardon, everlaſting kindneſs, everlaſting mercy, everlaſting joy and conſolation, and everlaſting life and ſalvation, all theſe are fully proved, by theſe and the like Scriptures, Pſal. 105. 8. Iſa. 40. 18. Heb. 8. 12. Iſa. 54. 8. & 35. 10. 2 Theſ. 2. 16.
What ſhall I ſay more to the nature of this Covenant; it is ſometimes called a New Covenant, ſometimes it is called a better Covenant, as appears by Heb. 12. 24. compared with Heb. 8. 6. Sometimes it is called a Covenant of grace, now by a New Covenant, a better Covenant, a Covenant of grace. All ſerious Chriſtians do underſtand the engagements which God hath laid upon himſelf: to beſtow on them for whom Chriſt died, all good temporall, ſpirituall and eternall bleſſings, ſo that by this God doth make himſelf debtor to his people, in Covenant with him, and is bound in juſtice to perform his word and promiſe.
Now this Covenant is ſometimes called a New Covenant, becauſe it ſucceeds in the place of the other Covenant of works; and it is called a Covenant of grace, becauſe all the effects thereof do flow down to us, meerly of free Grace and favour of God, and the merits of Chriſt, Zach. 9. 11.
In the Covenant of Grace we may find the mouth of the Law ſtopped, and all the accuſations of Satan anſwered, and the juſtice of God …ully ſatisfied.
God will have all bleſſings and happineſs to flow to us, through and by the Covenant of Grace.
1. That the worſt of ſinners may have ſtrong ground of hope.
2. For the praiſe of his own glory.
3. That vain man may not boaſt.
4. That our mercies and bleſſings may be ſure to us, our ſalvation is by grace, ſaith Paul, Rom. 4. 16. that the promiſes might be ſure to us; for if it in any ſenſe depended upon works, we could not be ſure thereof. Reader, underſtand theſe four choiſe things, viz.
1. That Chriſt by the will of God gave himſelf a Ranſome and ſacrifice of a ſweet ſmelling Savour unto God, in behalf of the Elect, Joh. 6. 7. Heb. 5. 10. & 10. 9, 10. Eph. 5. 2.
2. That this ranſome was alone, and by it ſelf a perfect ſatisfaction to Divine Juſtice for all their ſin, Heb. 1. 3. When he had by himſelf purged our ſins, ſate down on the right hand of the Majeſty on high, Heb. 10. 10. by the which will we are ſanctified, by the offering of the body of Jeſus Chriſt once for all, verſe 14. For by an offering he hath perfected, for ever, them that are ſanctified, 1 John 1. 7. The blood of Chriſt cleanſeth us from all ſin.
3. That God accepted it, and declared himſelf well pleaſed, and fully ſatisfied therewith, Mat. 3. 17. And loe a voice from heaven, ſaying, this is my beloved Son in whom I am well pleaſed, Iſa. 4. 2. 1, 4, 6. I will give thee for a Covenant of the people, for a light of the Gentiles, &c. God was ſo well pleaſed in him, that he hath Covenanted and ſworn that he will never remember their ſins, nor be wroth with them any more, Iſa. 43. 25.
4. That by this ranſome of his we are delivered from the curſe of the Law: Gal. 3. 13. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us.
To cloſe up all as to the nature of this Covenant. Let me tell thee the main ſubſtance of the Covenant is in theſe words, I will be their God, and they ſhall be my people, but ſprinkling with clean water, taking away the ſtony heart, and giving a heart of fleſh, all theſe are nothing but the fruits of the Covenant. So Chriſt is given for a Covenant to the people: that is the Covenant of Grace takes its being from Chriſt to us: Adam was all mankind, as all mankind was in Adam, in the loyns of Adam; ſo Chriſt is the Covenant, and all the Covenant is as it were in the loins of Chriſt, and ſprings to us out of him; in this ſenſe he is the Covenant-maker, he is the Covenant-undertaker, he is the Covenant-manager, he is the Covenant-diſpenſer, he doth every thing in the Covenant, he makes the articles, he draws God the Father to an agreement unto the articles, Pſal. 110. 3. thy people ſhall be a willing people in the day of thy power, and God is in Chriſt, reconciling the world unto himſelf: 2 Cor. 5. 9. Hence Chriſt is alſo called the Mediator of the Covenant, that is, he is one that hath the managing of it on both ſides, and he alone is able to bring both ſides together, and make up a concluſion, and thus Chriſt is the Covenant, and the Mediator of the Covenant, &c.
The ſecond thing to be enquired into, is with whom this Covenant was firſt made.
THis Covenant was not made with us, but with Chriſt for us; God did not immediately make this Covenant with us, we were children of diſobedience and of wrath, who were not capable of any ſuch Covenant and conditions, but it was made with Chriſt for us, that upon the making of his ſoul an offering for ſin, he would give unto his ſeed eternall life, Zech. 9. 11. As for thee alſo by the blood of thy Covenant, I have ſent forth thy priſoners out of the pit wherein is no water: Adam loſt his righteouſneſs▪ the foundation of the firſt Covenant: But the righteouſneſs of Chriſt the ſecond Adam, can never be loſt, it being grounded upon better promiſes, Heb. 8. 6.
The Covenant made with Chriſt, hath theſe promiſes, Gen. 12. 3. In thee ſhall all families of the earth be bleſſed, 2 Cor. 1. 20. All the promiſes of God, are Yea and Amen in him; ſo then this Covenant was made with him actively, as a perſon that performed all the conditions upon which the promiſes were grounded; but with us paſſively, as the Perſons to whom the benefits of theſe promiſes do belong: if Chriſt merited nothing for himſelf, but wholly for the Elect of God, then all the promiſes made to him do belong to them; or the Covenant which was made with him as Mediator, doth belong to us, for whom he doth mediate. Now the parties concerned in this Covenant, are firſt God the Father, and Jeſus Chriſt the Mediator, and the Church or body of Chriſt, for whom he was to mediate. Now this Covenant being made with Chriſt, he as a Surety is bound to perform and ſee performed, all the duties that God requires of believers; ſo he was arreſted, and brought to the bar of Gods juſtice, where he is convicted, adjudged, and arraigned as a ſinfull tranſgreſſor, ſo he ſuffered the uttermoſt rigor of the Law, and not one grain of juſtice abated him, nor a farthing of the debt forgiven him, no nor ſo much as one ſin unaccounted for or blotted out, till ſatisfaction was firſt made and given. But after the full account and perfect payment, this Surety Chriſt Jeſus pleaded for a diſmiſſion, and diſcharge, and ſo got a generall diſcharge, acquittance, and releaſment, under the King of Heavens hand and ſeal for us, &c.
If any man deſire further ſatisfaction, whether this Covenant was firſt made with Chriſt for us, yea or no. Let him conſult with theſe precious Scriptures, Pſalm 89. 24, 27, 28. Hebr. 13. 20. Iſaiah 42. 6. Iſa. 55. 3. Zach. 6. 13. Iſa. 50. 56. Zach. 9. 11. Iſa. 53. 10.
Now if any one ask, what were the conditions between the Father and the Son, when this Covenant was made, they are as followeth. Firſt ſee what God the Father promiſed unto Chriſt on his part.
1. That he would anoint him, and fill him with the Spirit above all others, Heb. 1. 9. Iſa. 11. 2.
2. That he would prepare him a body to ſacrifice for ſins, Heb. 10. 5, 10.
3. That he would uphold him, and ſtrengthen him, that he ſhould not be aſhamed by the things he ſhould ſuffer, Iſa. 42. 6. & 50. 5, 7.
4. That he would juſtifie and glorifie all his ſeed, Iſa. 50. 8. Joh. 17. 22, 24, Iſa. 53. 11.
5. That he ſhould ſee and enjoy the travell of his ſoul, and the purchaſes of his blood, Iſa. 53. 10. Heb. 2. 7.
6. That he ſhould have all power in heaven and in earth given him, till all his enemies were made his footſtool, Epheſ. 5. 25, 27, Matthew 28. 18. 1 Cor. 15. 28.
Next let us examine what Chriſt did perform or promiſe to perform on his part,
1. To become a Mediator, Surety and Saviour for all thoſe that his Father ſhould give him, Heb. 8. 6. Heb. 7. 22. Act. 13. 23. Ioh. 17. 11, 12. Epheſ. 1. 10. Col. 1. 20. 1 John 2. 1.
2. To take upon him the nature of man, and ſo to become fleſh, in his Fathers appointed time, Gal. 4. 4. Mat. 11. 27. John 17. 4.
3. That he would glorifie his Father, by keeping, revealing and doing his will, John 15. 10. John 6. 39.
4. That he would ſuffer and ſatisfie perſonally and perfectly for the ſins of men, Luke 24. 46. Hoſ. 13. 14. 1 Pet. 2. 24.
5. That he would bring himſelf, and all thoſe given him by his Father unto glory, Heb. 10. 14. Joh. 14. 4, 9. Iohn 10. 18.
The word of God doth contain the Articles of this Covenant; thoſe that deſire further ſatisfaction, ſearch the Scriptures, wherein you ſhall find that Chriſt did willingly undertake this work, Heb. 10. 7, 9. and did faithfully diſcharge it, Heb. 10. 5, 6, 7, &c. ſo our reconciliation was wrought by the Son, Iſa. 61. 1. Iohn 1. 3. Iohn 5. 36, 37. Col. 1. 16, 17. Hebr. 1. 3. Iohn 5. 17. & 3. 17. and ſealed by the Holy-Ghoſt, Epheſ. 1. 13. & 4. 30.
The third thing to be enquired into, is when this Covenant was made with us.
THere be three ſet times wherein God may be ſaid to make this Covenant: viz.
1. Immediately after the fall of Adam, Gen. 3. 15. the ſeed of the woman ſhall bruiſe the Serpents head; theſe few words comprehended the ſum of all Law and Goſpel, and the Covenant therein contained: Tit. 1. 2. in hope of eternall life, which God that cannot lie promiſed before the world began, 2 Tim. 1. 9. who hath ſaved us, and called us with an holy c…lling, not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Ieſus before the world began.
2. This Covenant in a ſenſe may be ſaid to be made with us at the death of Chriſt, becauſe thereby all the benefits were merited and procured for us: ſo this Covenant came to be confirmed by the death of the Teſtator, Heb. 9. 16, 17, 18. Hence his blood is called the blood of the everlaſting Covenant, Heb. 11. 20. And the blood of the New Teſtament, Mat. 26. 28.
3. This Covenant may be ſaid to be made with us, when God doth confirm upon us the benefits which are therein promiſed, which are many; I will inſtance but in three.
1. There is the matter and bleſſing of the Covenant on Gods part, in theſe words, I will be their God, and they ſhall be my people, Ier. 31. 33.
2. In this Covenant Chriſt doth firſt give us grace imputed, and then grace: inherit all the benefits of the Covenant, are the fruits and effects of Chriſts death.
3. There is alſo the promiſe that God will work out the manifeſtation, by which man ſhall ſee his intereſt in this Covenant, and his right and title to all the bleſſings thereof.
Now if we would yet farther know when this Covenant was made with Chriſt for us, let us weigh that text, Epheſ. 1. 4. We are choſen in him, before the foundation of the world. Now if Election be before the foundation of the world (ſure it is) then alſo by the ſame ground the Covenant or promiſe was made before the foundation of the world, for the word doth prove the one as well as the other; theſe promiſes were made firſt to Chriſt on our behalf, before they are made to us, becauſe 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. 2 Tim. 19.
The fourth thing to be enquired into is, whether there be any conditions of this Covenant on our part, and if ſo, what thoſe conditions are.
WHat this Covenant is, with whom it was made, and when it was made, hath been laid down before: now it follows in order to examine whether there be any conditions on our part; and for anſwer unto which, let me give my judgement, viz.
In this Covenant the Lord doth bequeath grace and glory on no other condition, but the death of the Teſtator, that is, Chriſt Jeſus: as the firſt Covenant was built upon the righteouſneſs of the firſt Adam; So the ſecond is built upon the righteouſneſs of the ſecond Adam: and it will plainly appear in this Covenant of grace, that there is no condition on our part to entitle us to the bleſſing of it; it is true, to our head Chriſt this Covenant was conditionall, though to us it is free; to him it was a Covenant of works, hence Chriſt is called the Mediator, Witneſs and Surety of this new Covenant, and that this Covenant is without conditions on our part, will appear more fully by theſe enſuing reaſons.
1. Becauſe a Covenant of free grace cannot ſtand with conditions, for if it had conditions it would not be of grace, for grace is not grace, if it be not every way free, Rom. 11. 6. and if by grace, then it is no more of works, otherwiſe grace is no more grace, &c.
2. Becauſe to give a thing freely and condiotinally are contradictions; and to ſay there is conditions as to us, is to ecclipſe the grace of God, and to open a door for vain man to boaſt. So that the whole glory of our juſtific…tion and ſalvation ought to be given to the grace of God, and to the merits of Chriſt. If either of them did depend, and were obtained by works and conditions performed by us, it would not be of grace.
3. Becauſe that juſtification by grace, without conditions on our part, is the life and ſoul of the Goſpel, Galatians 1. 6, 7. I marvell that you are moved from him that called you into the grace of Chriſt, unto another Goſpel, which is not another, but there be ſome that would pervert the Goſpel: how can there be another Goſpel, and yet not another Goſpel? Firſt it is not another, becauſe it is not poſſible there ſhould be two Goſpels; yet another Goſpel, becauſe men did turn it aſide in point of juſtification.
4. Becauſe if any qualification or grace in us be a condition, Faith muſt needs be the condition, or one of the conditions; but if faith ſhould be the condition of the Covenant of grace, then it differeth nothing from the Covenant of works, for it is as hard a thing for a man to believe, as it is to keep the whole Law.
Again, Faith cannot be the condition of the Covenant, becauſe we obtain it by the ſame means we obtain all other good things elſe, to wit by the righteouſneſs of Jeſus Chriſt, 2 Pet. 1. 1. Epheſ. 1. 3. Rom. 8. 32. Ezek. 36. 25. Jer. 31. 31, 34.
Again, Faith and repentance, juſtification and ſanctification, are things purchaſed by Chriſt for us, and freely given to us, and are the effects and conſequences of the Covenant, as doth appear, Ezek. 36. 27. Jer. 32. 38, 39, 40. Hoſ. 2. 18, 19, 20.
It is true, Faith and repentance are means of our enjoying the comforts of the Covenant, but not the conditions flowing out of the nature of the Covenant; for every means is not a condition, though every condition be a means; ſo that we are not juſtified by faith, as the condition of the Covenant, but organically and inſtrumentall.
So that all the bleſſings of the new Covenant are called gifts, not conditions, Rom. 5. 17, 18. compared with Rom. 6. 23. and theſe are gifts that are given freely, 1 Cor. 2. 12. we chuſe him, becauſe he firſt chuſeth us; and we love him, becauſe he firſt loveth us: we cannot ſay God is our God, till he doth firſt ſay, we are his people; we cannot ſay we will run after him, till he doth firſt draw us; neither can we bring forth fruit, unleſs we abide in the Vine; nor purifie our ſelves as he is pure, unleſs we have this hope in us; ſo that we may not expect the effects before the cauſe, nor the light before the ſun, or heat before the fire.
5. There be no conditions in this Covenant, becauſe it works and effects in us all things required of us.
Now faith, repentance and obedience doth deſcribe the Perſons that are ſaved, but not the terms or conditions upon which they do obtain ſalvation; that interpretation of any Scripture, that doth involve a contradiction, is not to be admitted; but to ſay faith is the condition of the Covenant, is an expreſs contradiction.
Ob. But are there not conditions required on our part? pray read theſe two Scriptures Pſal. 25. 14. The ſecrets of the Lord is with them that fear him, and he will ſhew them his Covenant, Iſa. 55. 3. Incline your ear and come unto me, hear and your ſoul ſhall live. And I will make an everlaſting Covenant with you, even the ſure mercies of David.
Anſ. It is true, in theſe Scriptures there are three things required of us.
1. To fear him.
2. To incline our ear and come.
3. To hear, and our ſoul ſhall live.
But are not all theſe three things promiſed to us in the Covenant? and doth not God by his Spirit, work theſe things, with many more, in us? is there any one thing required of us, that he hath not promiſed to work in us? ſurely no.
Ob. But if faith be not an active, it is a paſſive condition.
Anſ. I have heard ſome ſay ſo, but could never ſee a man able to prove it to be ſo.
Object. Some ſay that this Covenant is conditionall, no otherwiſe, then in reſpect of Gods order and method, in beſtowing the bleſſings of it upon us.
Anſ. In this ſenſe it may be granted (it is ſo) ſtill keeping cloſe to this, that not in a proper, but in an improper ſenſe, the Covenant may be ſaid to be conditionall; for as hath been ſaid before, the Covenant of grace and life by Chriſt is every way free, and unconditionally on mans part, elſe how doth it differ from a Covenant of works? Rom. 11. 6. And if by grace, then it is by gift, for grace and gift you muſt underſtand are all one: grace is nothing but the favour of God, freely given, and of his own accord communicated; and if by grace, then it is no more of works, otherwiſe grace is no more grace, &c. If you bring grace unto works, or works unto grace, either the one or the other, or both, are made void; as much as to ſay, theſe two things are inconſiſtent, they cannot ſtand together; that we ſhould partake of Chriſt through grace, and works both, they will not ſtand together; grace muſt ſtand alone, or works alone, for one doth directly ſtand in oppoſition to the other; and the Scripture is plain and clear, that the Father expects nothing of men, no qualification, or ſpirituall diſpoſition, before or upon the communicating of his Son; the condition on our part is to receive it, and to improve it, and walk worthy of it, and when we come ſhort herein, we are ſaid to break Covenant on our part, Pſal. 44. 17. & Iſa: 24. 5. and in Deut. 29. 25, &c.
The fifth thing to be enquired into is, whether it be one and the ſame Covenant of grace that was in force before the Law, and under the Law, and under the Goſpel.
THere is but one Covenant of grace, and a threefold adminiſtration of that Covenant; the one before the Law, the other under the Law, the third under the Goſpel.
1. Before the Law the promiſe of grace was, that notwithſtanding man had thus rebelled againſt God, yet the ſeed of the woman, which was the Lord Jeſus Chriſt, ſhould bruiſe the head of the Serpent, Gen. 3. 15.
2. This Covenant was given or publiſhed by Moſes, and made with the Jews, till Chriſts reſurrection, being placed in ceremonies, types, figures and ſhadows, all pointing at the ſubſtance that was for to come, all the Laws and Ordinances remaining in full force and vertue; for he that did but neglect circumciſion, was to be cut off from the Iſreal of God, Gen. 17. 14.
3. This ſame Covenant in the dayes of Chriſt and his Apoſtles is renewed, and the ſubſtance of the Covenant more fully opened and cleared, whereby more perſons are renewed, and more graces beſtowed, being alwaies to endure one and the ſame; hence it is called a new Covenant, Heb. 9. 13. Jer. 31. 31.
Now it is the ſame Covenant of grace both in the old and new teſtaments, only the difference ſtands thus.
1. It is larger in the New Teſtament, even extending to the Gentiles, and not confined to the Jews as then it was, 1 Theſſal. 4. 5. Epheſ. 2. 11. & 2. 12.
2. It is plainer now, then it was in types and ſhadows, blood of beaſts, incenſe, waſhing with water and other rudiments; ſo that now things are ſeen more plainly in their ſubſtance, then in painting or proſpective glaſſes.
3. It is ſtronger, this makes perfect, the other could not, being weak and unprofitable, and therefore in that adminiſtration it is now diſanulled, Heb. 8. 7, 13.
4. It is more firm, being confirmed with an oath, and by the death of Chriſt.
5. It gives more knowledge, that in compariſon of the Law, they ſhall not need to teach one another, Heb. 8. 10.
6. It hath a better Mediator, even Chriſt, who by his interceſſion reconciled the diſagreeing parties, and undertaken for both ſides; on Gods part, that theſe and theſe things ſhall be done, which he hath promiſed; on our part, to give ſatisfaction by his own death, and make us obedient to his Father. Oh that God ſhould ever enter into Covenant with us, ſo ſinfull, vile and miſerable! Covenants make unequall perſons equall, as Jonathan and David; the Lord abaſeth himſelf, when he looks thus upon things below, as in Pſal. 113. 6.
Although the Covenant of grace be the ſame then and now, yet there is a difference in regard of the manner of diſpenſation and revealing it: being ſeverall waies propounded, according to the ſeverall times, ages, ſtates and conditions of the Church: delivered one way, before the coming of Chriſt, and another way afterward. And therefore in regard of the old way and manner of adminiſtring of it, it is called the old Covenant; and in regard of the new manner of diſpenſing it, its called the new Covenant; the ſame Covenant is therefore called both new and old, Heb. 8. 8, 13.
Queſt. Wherein ſtands the difference between the old and new adminiſtration of this Covenant of grace?
Anſwer 1. One more burthenſome, another more eaſie.
2. In regard of the extent of the diſpenſation; the one to the Jews only, the other to all Nations.
1. The Covenant in the former diſpenſation was more burthenſome, as will appear by theſe things.
1. The burthen of their coſtly ſacrifices, ſutable to the quality of the perſon, and nature of the ſin.
2. They had long and tedious journeys to Jeruſalem, thrice a year, Deut. 16. 16.
3. They were reſtrained from many liberties which we now enjoy; we are allowed many creatures for meat, which they might not eat, as the Hare, Swine, &c. Differences of meats is now taken away.
4. They were tyed to the obſervation of many daies, new moons, and ceremonies, which we are freed from.
2. The ſecond difference is in regard of the extent of it in the old diſpenſation, the Covenant of grace pertained to the Jews only, Rom. 9. 4. Rom. 3. 2, &c. but now under the Goſpel-diſpenſation this Covenant extends to all Nations, or at leaſt ſome of all Nations; whoſoever will, ſaith the Scripture, let him come and take of the water of life freely, Rev. 22. 17. Iſa. 55. 1, 2.
The ſixth thing to be enquired into is, whether this Covenant may not be broken, as the firſt Covenant of works was.
1. AS this Covenant was not made with us, but with Chriſt for us, ſo it cannot be broken by us; and as it was not made for our good works, ſo it cannot be diſanulled by our ſins, becauſe the Lord hath founded it upon his own immutable word and promiſe, which he hath confirmed by an oath; hence it is called an everlaſting Covenant, becauſe his everlaſting love cauſed him to make it, and becauſe it ceaſeth not when we are in glory, for our continuance in glory is promiſed in this Covenant.
2. This Covenant cannot be broken, becauſe the righteouſneſs upon which it is founded is an everlaſting righteouſneſs, and everlaſting pardon, Heb. 8. 12. And everlaſting kindneſs, and everlaſting mercy, and everlaſting joy, and everlaſting conſolation, 2 Tim. 2. 16, 17. Iſa. 35. 10. Pſal. 100. 5. Dan. 9. 24. Jer. 31. 3.
3. This Covenant cannot be broken, becauſe he that made it is an everlaſting God, the motives that did move him to make it was everlaſting love, and the Righteouſneſs upon which it is grounded, is, as is ſaid before, everlaſting, yea all the legacies and bleſſings thereof are everlaſting: to have and to hold ſalvation by Chriſt our head is more ſecure and laſting then in our own keeping; God will no more truſt us with our ſelves, nor with our righteouſneſs, by which we ſhall ſtand before him.
For if when we were truly good, and had no corruption nor ſin in us, we did then fall, much more ſhould we do ſo now, were not Chriſt our undertaker; he will keep it for us, and us for it, ſo that now the promiſes of righteouſneſs, life and ſalvation, are ſure to all the ſeed of Chriſt, 1 Pet. 1. 3, 4, 5. 2 Cor. 12. 9. Rom. 4. 16.
4. This Covenant cannot be broken, becauſe the Lord hath ſworn it ſhall not, Iſa. 54. 9, 10. For as I have ſworn that the waters of Noah ſhould no more go over the earth, ſo have I ſworn that I will not be wroth with thee, nor rebuke thee, for the mountains ſhall depart, and the hils be removed, but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord that hath mercy on thee.
Object. Do we not read in Scripture, that the Lord will break Covenant with the people that break Covenant with him, viz. Ezek. 16. 59. Zach. 11. 10. Iſa. 24. 5.
Anſw. 1. Conſider, that as this Covenant was not at firſt made with us, ſo it cannot at laſt be broken by us, and as it was not made for our good works, ſo it cannot be diſanulled for our ſins; and for anſwer to the three places of Scripture, in this objection alleadged, let us conſider them with an unbiaſſed judgement; the firſt Scriptures is that in Ezek. 16. 59. For thus ſaith the Lord God, I will even deal with thee as thou haſt done, which haſt deſpiſed the oath, in breaking the Covenant.
Now compare theſe words, with 60. and 62. verſes, and you will find, that although man doth break the Covenant on his part, yet God will not break Covenant on his part, nevertheleſs ſaith the Lord, I will remember my Covenant with thee, and eſtabliſh my Covenant with thee, ſaith the Lord.
The next Scripture is that in Zach. 11. 10. And I took my ſtaff, even beauty, and cut it aſunder, that I might break my Covenant which I had made with all the people.
For anſwer unto this, conſider, the people oftentimes broke it on their part, as doth appear, Lev. 26. 44. Deut. 31. 16, 20. Judg. 2. 20. Jer. 11. 10. & 31. 32. But for all that, God never did nor would break it on his part totally, ſee Judg. 2. 1. Pſal. 89. 34. Jer. 33. 20, 21. Exek. 16. 60, 62. And this Covenant here doth relate more immediately to that peace which he hath granted to his Church, that ſhe ſhould be no more aſſaulted nor moleſted by any ſtrange Nation, &c. and ſo for that place, Iſa. 24. 5. the Covenant was broken but on the peoples part, as appears by the expreſs words of the text.
What ſhall I ſay more, the old Covenant was for to laſt but for a time, till the time of reformation, Heb. 9. 4. but the new Covenant is to laſt for ever; this makes much againſt that dangerous opinion of thoſe that ſlight and neglect the ordinances of the Goſpel, under a pretence of ſetting up Chriſts Kingdom.
The ſeventh thing to be enquired into is, what means ſhould one make uſe of to get into this Covenant of Grace.
THE ſafeſt and ſpeedieſt way to get into this Covenant, is to reſt upon Chriſt alone, and to fetch the comfort of our juſtification from his perfect obedience, only we may not put our ſelves or others upon the evidencing of our juſtification by our election, nor our election by our juſtification, but both juſtification and election by a ſtedfaſt reliance upon Gods free grace and love held forth in abſolute promiſes.
1. The firſt means, Let a man get up, and keep up a holy fear of God upon his heart, and then thou comeſt under the promiſe, Pſal. 25. 14. The ſecrets of the Lord is with them that fear him, and he will ſhew them his Covenant.
2. Conſider what a pickle poor man was in, even as bad as thy ſelf, when God did firſt enter into Covenant with him, or when God did manifeſt himſelf to be in Covenant with him, ſee Ezek. 16. from verſe 2. to the 11. Luk. 10. 30, 33, 34.
It is an apparent truth unto all experienced Chriſtians, that when God firſt enters into Covenant with men, he finds them in their blood, and in their infidelity.
3. Means to get into this Covenant, endeavour to believe, for although faith be not an inſtrument to procure it, yet it is to receive juſtification and ſalvation, which is freely given us by Jeſus Chriſt, and ſo peace in the ſoul doth come by believing: God is the Author and giver of peace, Chriſt the Prince and promiſer of peace, the Spirit the worker and ſealer of peace, and the Goſpel the word and ground of peace, and the Miniſters the meſſengers of peace, and this bleſſed Covenant is ſometimes called a Covenant of peace: but if thou endeavour to believe and canſt not, conſider, God doth not take men into Covenant becauſe they believe and are holy, but that they might believe and be holy; in this Covenant he doth promiſe faith and holineſs to men, and through it he doth convey it to them, and this Covenant being without conditions, it doth give a man the greateſt encouragement to believe, and caſt himſelf into the arms of Chriſt, and to put on a ſtrong confidence of inheriting the precious promiſes; ſeeing that in their accompliſhment, they depend not upon works and conditions on our part, let us then do as Benhadads ſervants did, 1 King. 20. 31, 32, 33.
Yea let us reſolve with the woman of Canaan, not to be beaten off with any diſcouragements; this act of faith is ſtiled a taking the kingdom of heaven by force, Job 13. 15. though he ſlay me, yet will I truſt in him, ſee 2 King. 7. 4, 5.
4. Dwell much upon the conſideration of thoſe promiſes that God hath made, viz. To bring men into the bonds of the Covenant, and to work a willingneſs, and an ability to receive what he gives: to believe what he ſaith, and to obſerve and do what he commandeth.
What ſhall I ſay more, would we indeed get into this Covenant? then the work we have to do is twofold.
1. To get a Title to Gods love.
2. To get aſſurance that we have a title: the firſt is done by conſideration and believing: the ſecond is done by examination and diligence to make our calling and election ſure.
Object. But you have ſaid before, that there is no condition of this Covenant on mans part: and now you put men upon the uſe of means to get into this Covenant: now I would fain know what difference there is between means and conditions, are they not as one?
Anſw. Every means is not a condition, though every condition be a means.
Now Gods order and method in beſtowing the bleſſings of the Covenant upon a perſon, or a people, is in the uſe of means, in Exek. 36. there are ſome ſixteen promiſes one after another, made to the people without any condition on the peoples part. Be it known ſaith the Lord to them, not for your ſakes, but for my own names ſake, I will do this for you, but I will hand theſe mercies to you in the uſe of means, verſe 37. I will yet for this be enquired of by the houſe of Iſrael, to do it for them.
And ſurely miſtaken is Mr. Samuel Richardſon, that ſaith in his book called the Saints deſire, pag. 46. that there is no means to be uſed by man to get an intereſt in this Covenant, or to partake of it.
1. Break your Covenant with your old ſins and your luſts, or elſe God will not enter into Covenant with you, Mat. 6. 24.
2. Come with an humble ſubmiſſion to yeild up thy ſelf to the obedience of the will of God. If any will be my diſciple, he muſt deny himſelf.
3. Come before God in the name of a Mediator, and make a Covenant with him by his ſacrifice, Pſal. 50. 5.
4. By faith look at the gracious invitations of God, and conſider his readineſs and willingneſs to enter into Covenant with us, 2 Chron. 30. 8, 9. John 6. 39.
The eighth thing to be enquired into is this, when may a man or woman be ſaid to be in this Covenant.
1. A Man or woman, old or young, is then properly, actually and expreſly in Covenant with God, when God hath come to it in a promiſe of the Goſpel, ſo that the ſoul doth feel it ſelf under the power of the promiſe, then it begins to know he is in Covenant; ſo the Lord in and through this Covenant, brings a poor ſoul to ſee, and ſeeing, to admire the ſuperabundant riches of his free grace and love, and ſo humbly and thankfully embraceth the ſame: and the heart thus wrought upon, exceedingly deſires that ſuch kindneſſes of God might not ſlip out of mind, but that the conſideration of this ſoul-raviſhing, heart-melting grace and loving kindneſs might carry him forth ſtedfaſtly to believe, and dearly to love, cheerfully to honour and obey this God of mercy in ſoul, body and ſpirit, ſo long as the Sun and Moon endureth: ſo the ſoul begins to be carried forth out of ſelf unto God, and in God alone finds reſt and ſatisfaction.
2. Faith and works doth evidence our being in the Covenant; faith doth evidence it to our ſelves, and works to others, but faith and works do evidence no otherwiſe then organically, as it is an organ or inſtrument by which we do apprehend it.
3. Then may a man be ſaid to be in the Covenant, when he doth find his ſoul carried forth to a ſecret reſting, relying, leaning, ſtaying and hanging upon Chriſt alone for life and happineſs.
4. A man may be ſaid to be in this Covenant, when he doth find within this frame of ſpirit. Oh that I had more of God, that I were filled with Chriſt: oh that I had his righteouſneſs to cover me, his grace to pardon me, his power to ſupport me, his wiſdom to counſell me, his loving kindneſs to refreſh me, and his happineſs to crown me.
5. Again, a man may be ſaid to be in this Covenant, when in ſome good meaſure a ſoul doth come to ſee that Chriſt did legally interpoſe and put himſelf between God and man, to mediate and intercede for them, and ſo voluntarily became obedient unto his Fathers will, and by undergoing, bearing and ſuffering the warth and curſe due to him for his ſins. And ſo Chriſt took away the ſins, reconciled him to God, redeemed him from the Law, and delivered him from the wrath to come.
6. A man may be ſaid to be in this Covenant, when he doth freely accept of free pardon, and a ſurety under the Goſpel: Goſpel grace neglected is the great condemnation of the world: how mindfull ſhould we be of the Apoſtles counſell? Receive not the grace of God in vain, that is, receive it not only in word, but in power, as it is a quickning ſpirit, or ſpirit and life; not begetting a form only of a profeſſion, but as changing and transforming into the Image of God, and altering the inward diſpoſition of the heart.
7. A man may be ſaid to be in this Covenant, when he finds in himſelf a conſcientious improvement of the word of God, for ſelf purifying: the word hath a purifying faculty in it, John 15. 3. Ye are clean through the word that I have ſpoken to you: now the word doth purifie theſe ſeverall wayes.
1. As an antidote againſt ſins, Pſal. 119. 11. Thy word have I hid in my heart, that I might not ſin againſt thee.
2. As a lamp diſcovering the ſpot, Rom. 7. 7. I had not known ſin but by the Law.
3. As a ſtar conducting to Chriſt the fountain of purifying, 1 Joh. 2. 1, 2. Zach. 13. 1.
4. As a rule according to which we are heedfully to order our converſation, Pſal. 119. 9. wherewith ſhall a young man cleanſe his way, but by taking heed thereto, according to thy word?
5. As a motive in the precious promiſes of it, 2 Cor. 7. 1. Having therefore theſe promiſes, let us cleanſe our ſelves from all filthineſs of …eſh and ſpirit.
The ninth thing to be conſidered of, is this, wherein doth the Covenant of grace, and the Covenant of works differ.
FOR anſwer hereunto, conſider the vaſt difference between the Law and the Goſpel, viz. the Law affords not a drop of grace, it beſtows nothing freely: the language of the Law is, do thou and live; if not die; no work no wages; but in the Goſpel, the yoak of perſonall obedience is tranſlated from believers to their ſurety; there is nothing for them to pay; all that they have to do, is to hunger and feed; their happineſs is free, in reſpect of themſelves, though coſtly to Chriſt, who by his merits hath purchaſed for them whatſoever they would obtain, and by his Spirit worketh in them whatſoever he requires.
The Firſt Covenant of works is old, the Covenant of grace is new: the firſt is the Law of the letter, the ſecond is the Law of the Spirit; the firſt is a Law of death, the ſecond is a Law of life: the firſt was wounding, the ſecond is healing; the firſt a naturall law, the ſecond a ſpirituall law; the firſt a law of types, the ſecond a law of ſubſtance: the firſt was to be done away, the ſecond is to continue; the firſt a Covenant of earthly bleſſings, the ſecond a Covenant of ſpirituall bleſſings: the firſt was to ſtand for a time, the ſecond was to ſtand for ever.
Again, this Covenant of grace doth differ from the Covenant of works in the univerſality and large extent of it: the firſt Covenant requires a righteouſneſs in us, the ſecond doth give and accept of a righteouſneſs which is anothers, and imputed to us.
It is true, that Religion for the ſubſtance thereof, was ever one and the ſame, and unchangeable, as appears, Heb. 13. 8. Epheſ. 4. 5. Jude 3. Acts 26. 22. Tit. 1. 1, 2. And ſo the word of God written by Moſes and the Prophets, did contain whatſoeever was needfull for the ſalvation of the Iſraelites, Deut. 4. 2. & 12. 32. Pſal. 1. 2. Mal. 4. 4. Hoſ. 8. 12. Luk. 10. 26. But the in New Teſtament our Saviour made known unto his Diſciples, the laſt and full will or Covenant of his heavenly father, Iohn 14. 26. & 15. 15. & 16. 13. & 1. 18. and what they received of him, they faithfully preached unto the world, Acts 20. 27. 1 Cor. 15. 1, 2. 3. Gal. 1. 8. 1 John 1. 3. And the ſum of what they preached is committed to writing, and left upon record for our learning, Act. 1. 1, 2. Joh. 20. 31. 1 Joh. 5. 13. Act. 8. 5. 1 Cor. 2. 2. Rom. 10. 8, 9, 10.
The difference between the Covenant of works, and the Covenant of grace, may be reduced to theſe three heads.
1. The firſt was a miniſtration of the letter, a naked Commandment, carrying with it no aptneſs, diſpoſition, or ability to keep it.
2. It breeds enmity and fear; looking on God as a hard taskmaſter, and ſo fils the ſoul full of terrours.
3. It is a miniſtration of death, namely by the curſe, to them that keep it not.
But the Covenant of grace is a miniſtration of the Spirit, requiring no more then what it promiſeth to give. In a word, it is a miniſtration of the Spirit, of love, freedom, and righteouſneſs, and of life; for that it ſhews the guilty a righteouſneſs to ſatisfie the Law, and the way to obtain a Pardon.
4. The firſt Covenant was made altogether upon condition on both ſides; the condition on Gods part was, they ſhould live; the condition on mans part was, he muſt do this: but in this Covenant there is not any condition, I mean in the Covenant of grace.
True it is, could we juſtifie the Law by keeping it; the Law would juſtifie us, in and by that obedience to it. But now the Law is become weak and unable to juſtifie any man, though powerfull and ſtrong enough to condemn every man.
5. In the Covenant of works a man is left to ſtand by his own ſtrength; but in the Covenant of Grace, God undertakes to keep us through faith to ſalvation.
6. In the Covenant of works, Gods higheſt end is the glorifying of his Juſtice; and in the Covenant of grace, it is to glorifie his grace. The voice of the Covenant of works, is like the firſt ſpeech of Nathan to David, Thou art the man; the voice of the Covenant of grace is like his after-ſpeech, The Lord hath put away thy ſin: the voice of the Covenant of works, is, the ſoul that ſinneth ſhall die, Ezek. 18.
In the Covenant of grace, he ſaith, Ezek. 33. 11. As I live ſaith the Lord, I deſire not the death of a ſinner.
7. There is help for ſuch as break the Covenant of works, but no help for ſuch as make void the Covenant of grace.
The tenth thing to be enquired into is this, what is Gods oraer and method, that he generally makes us of, to bring his people into the bond of the Covenant, and to beſtow the bleſsings of the Covenant upon them.
FIrſt, in the making up of the Covenant between God and us: God is the firſt with us, he is the firſt mover, he begins with us, before we begin with him: we ſhould never ſeek to be in Covenant with him, if he did not firſt allure us, and draw us, invite us, and intreat us, Ezek. 20. 37. I will bring them (ſaith the Lord) into the bond of the Covenant: it is the Lord that brings them, they do not firſt offer themſelves.
1. God prepares his own way for entring into Covenant with us, and then he finiſheth the work, and in this preparation he doth theſe three things.
1. He breaks us of our Covenant with hell and death, and makes us ſenſible of our undone eſtates, & makes us to ſee that we are without God, without Chriſt, without hope, that we are not under mercy, that we are not as yet of his people, Eph. 2. & 1 Pet. 2.
2. He opens to us his mind and will, ſhewing himſelf willing to receive us to grace, and to enter into a new Covenant with us, yet again to take us to be his people, and he to be our God: and ſo he goes into the ſtreets, and open places, as it is in Prov. 1. 20, 21. and there makes publike proclamation: ho, every one that will, come ye to me, and I will make an everlaſting Covenant with you, Iſa. 55. 3. Iſa. 65. 1. and if we come not at this firſt invitation, then he comes and beſeecheth us to be reconciled to him▪ 2 Cor. 5. 20. and ſpeaks to us as pittying us, Jer. 3. 12. and lamenting over us, Ezek. 33. 11. and all this he doth to perſwade us to come and ſtrike a Covenant with him.
3. By the hearing of theſe promiſes and offers of grace, the Lord uſually ſcattereth ſome little ſeeds of faith in the hearts of thoſe that he will bring unto himſelf; which ſeeds being ſown, do quickly put forth, and act towards the Covenant, before by the Father tendred, and layes hold of it, as we ſee in Lydia, the Jaylor, Zacheus, &c. So by an act of faith, we come to cloſe with the Covenant, revealed and offered freely unto us, by accepting the grace offered, reſting upon God for all the mercy which he hath promiſed; and then taking God to be a God over us, ſubmitting to his government and authority, to command us, and to rule us in all things according to his own will; theſe two things faith doth, and ſo takes hold of the Covenant more firmly, in the ſame way and order as God offers it. Firſt God makes himſelf known to us as a God of mercy, gracious, long ſuffering, pardoning iniquity, tranſgreſſion and ſin, and ſo offers himſelf to be reconciled to us, though we have rebelled againſt him, promiſing to be a Father unto us, and to accept of us in his beloved, as his ſons and daughters: and thus is the Covenant made up between God and us; and the ſoul now begins to ſay in it ſelf, I that was an enemy, he hath now reconciled unto himſelf; I that was in times paſt, without God, without Chriſt, without promiſe, without Covenant, without hope, and none of Gods people—Yet now I have God for my God, Chriſt is my peace, and I am now become one of Gods people, the Covenant of his peace now belongeth to me, and the Lord is become my ſalvation, ſaying as Jacob, Gen. 33. 11. The Lord hath had mercy on me, therefore I have enough, I have all that my heart hath deſired. The Lord doth acquaint the ſoul with thoſe abſolute promiſes, which ſhew unto us the only cauſe of our ſalvation, even free grace and no other thing. Secondly, they are a foundation for the faith of adherence or dependance to ſtay upon, they yield a ſingular encouragement to a poor dejected ſoul, that finds nothing in it ſelf but ſin and miſery, with hope to caſt it ſelf upon the free grace of God, ſeeing he looks at nothing in us, for which he ſhould ſave us: there be two acts of faith, one of adherence or dependancy, another of aſſurance; there be alſo two kinds of promiſes, abſolute, and conditionall: mark now how theſe do fit and anſwer one to the other, the abſolute promiſes to the faith of adherence: the conditionall to the faith of aſſurance. Now faith helps us to cloſe with the Covenant, and enables us to walk with God according to the Covenant which we have made; there is a keeping of Covenant required of us, as well as a making a Covenant with God, Gen. 17. 7, 9. Pſal. 50. 5. The Saints are ſaid to make a Covenant with God, but in Pſal. 103. 18. they are ſaid to keep his Covenant; ſo there is a making and a keeping of Covenant, and both by Faith.
The eleventh thing to be enquired into is, what are the bleſsings and benefits of this Covenant to us-ward.
Anſw. WE can never know the things which are given to us of God, but by knowing of the Covenant, which conveys all the bleſſings from God to us. O let us lift up our hearts, to look for great things, great bleſſings, ſuch as the great God hath promiſed; the bleſſings are ſutable to our wants, the things of the Covenant are great things, Hoſ. 8. 12.
The Covenant is as full of bleſſings as of letters, or ſyllables, and more; it is a rich ſtorehouſe, repleniſhed with all manner of gifts and graces, ſpirituall and temporall; it is as a tree of life to thoſe that feed upon it, they ſhall live for ever; it is a Well of ſalvation, it is a fountain of good things, to ſatisfie every thirſty ſoul, Zach. 13. 1. it is a treaſure full of goods, as Deut. 28. 12. here is unſearchable riches, unſpeakable mercy, which can never be fathomed, or emptied: all theſe bleſſings of the Covenant are wrapped up in the promiſes of it, every promiſe of grace containing a bleſſing; as every threatning of the Law contains a curſe. Now the promiſes and bleſſings of the Covenant are of two ſorts: Firſt, of things ſpirituall and eternall. Secondly, of things temporall; the ſpirituall bleſſings of the Covenant are cheifly comprehended in theſe places of Scripture, Jer. 31. 31, 33. Ezek. 36. 25, 26, 27, 28. Jer. 32. 38, 39, 40. Gen. 17. 7. God in Trinity enters into Covenant with us.
1. The Father enters into Covenant with us, and promiſeth to be a Father to us; hence ſaith the Lord, Exod. 4. 22. Iſrael is my ſon, my firſt born, and Jer. 31. 9, 20. is Ephraim my dear ſon, is he my pleaſant child? ſo the Lord hath a care to provide both heavenly and earthly inheritance for his children: he hath alſo a care to nurture and inſtruct them in his wayes, Deut. 32. 10.
2. Chriſt the ſon enters into Covenant with us, and ſpeaks to us, as in Iſa. 43. 1. Thou art mine: and Hoſea 13. 14. I will redeem them, I will ranſome them. Oh death, I will be thy death; thou haſt deſtroyed my people, but I will deſtroy thee; ſo he undertakes to take up all controverſies, which may fall between God and us, he promiſeth to reſtore us to the adoption of ſons, and to the inheritance of ſons, that we might be where he is, Joh. 17. 24.
3. The holy ghoſt makes a Covenant with us, as Heb. 10. 15, 16. whereof the Holy-Ghoſt alſo is a witneſs to us, teſtifying of this Covenant, which he makes with us; although the Father be imployed in it, yet here is the power and work of the Holy-Ghoſt; what the Father hath purpoſed from all eternity, and the Son hath purchaſed for them in time, that the Holy-Ghoſt effects in them, and applies to them, viz. he enables them to apply the blood of Chriſt for the remiſſion of ſins, he writes the Law in our heats, he teacheth us, he waſheth us from our filthineſs, and comforteth us in our ſadneſs, ſupports us in our faintings, and guides us in our wandrings, &c. I may ſay as Moſes to the people, Deut. 33. 29. happy art thou O Iſrael, who is like unto thee, O people ſaved by the Lord? and as David, Pſal. 33. 12. Bleſſed is that Nation whoſe God is the Lord.
By faith we look at Chriſt, as having all fulneſs of grace in himſelf, Joh. 16. & Col. 1. 19. all other Angels and Saints have but their meaſure, ſome more, ſome leſs, according to the meaſure of the gift of Chriſt, Eph. 4. 7. but Chriſt hath received the Spirit, not by meaſure, but in the fulneſs of it, Joh. 3. 34.
Now whatſoever fulneſs of grace there is in Chriſt, he hath received not for himſelf, but for us, that he might communicate unto us, and we might receive from him, Pſal. 68. 18. it is ſaid he received gifts for men; not for himſelf, but for men, that we might receive from him; and thence it is, that in Joh. 1. 16. of his fulneſs we receive grace for grace, his wiſdom is to make us wiſe, his meekneſs and patience, is to make us meek and patient, and Chriſt is faithfull to diſtribute to us all ſuch graces that he hath received for us, he is faithfull in all his houſe: what ſhall I ſay more in this Covenant, God unboſoms himſelf unto us, and ſhines forth upon us, and there is now and then a ſweet entercourſe of love between him and thy ſoul▪ in the bleſſing of this Covenant there is remedy for every malady, promiſes ſutable to every condition, for being and well being, for this life, and that which is to come. I omit here to mention ſuch bleſſings of the Covenant as I might, and the nature of the ſame, having ſpoken ſomething to it inthe former part of this Treatiſe, &c.
The twelfth thing to be enquired into, is this, viz. notwithſtanding this bleſſed Covenant of grace contained in the Goſpel, whether moſt men and women in the world be not under a Covenant of works.
THE Covenant of works remains in full force and vertue, to all unbelievers, Rom. 10. 4. For Chriſt is the end of the Law, for righteouſneſs, to none but to thoſe that believe. Oh, did we but conſider the miſery of all ſuch as are under the Law, it might awaken us. He that is under the Law, is under a Covenant of works, and they muſt come and ſtand before God the Judge of all, and have their ſins ſet in order before him, and the Law paſs ſentence of death upon them, and their own conſciences terrifying them, and there ſhall be none to plead for them, or to ſtand betwixt Gods warth and them; but they ſhall be left to themſelves, to die and periſh in their ſins: this Covenant hath no Mediator; for then Chriſt hath not a word to ſpeak for them, he telsſuch, John 17. 19. he prayeth not for them, he pleads only for them that fly to grace, and take hold of that Covenant; but as for all others they have God againſt them, the Law againſt them, they have all creatures to accuſe them, and to teſtifie againſt them; but have no Chriſt, no Mediator to appear for them, and there ſhall be no grace ſhewed, but ſtrict Juſtice without any mercy: Oh that ſuch would bethink themſelves, what a God they muſt meet withall, even 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 uttmoſt farthing; there will be Juſtice without mercy. Oh when nothing but Juſtice ſhall judge you, who can ſtand, what fleſh may abide it? Pſal. 78. 5. A wicked man hath no true right before God, unto the good things of this life, for if any ſay they have, I ask by what Covenant? is it by the Covenant of works? then they muſt fulfill it, which they do not, nor can do; is it then by the Covenant of grace? but they are not within that Covenant, they are within the Covenant of works, but cannot fulfill it; they are without the Covenant of grace, and therefore they can claim nothing by it; again, faith and holineſs can no more be ſeparated, then light can be ſeparated from the Sun. Such as lay claim to the Covenant of grace, and yet live looſly, carnally, unconſcionably, they do but deceive themſelves, they may be in Covenant with hell and death, but have no part in the Covenant of life and peace, John 5. 45. Do not think that I will accuſe you to the Father, ther… is one that accuſeth you, even Moſes in whom you truſt; the Law in which you truſt will condemn you, if ye continue not in every thing written therein, and yield a perfect, perſonall, perpetuall obedience thereto, it will accuſe you to the Father.