PROPOSITION I. Of Man's miſery by his fall.

MAN being lapſed and fallen from God into a ſtate of ſin and miſery, beyond all poſſibility of recovery, either by means of his own, or the aſſiſtance of any created Power, it then pleaſed Divine Goodneſs to take up thoughts, not only to reſtore, but to advance him to a more ſtable and tranſcendent felicity, than that in and to which he was at firſt created. This we have moſt emphatically repreſented in the Prophet, by the reſemblance of a new-born Infant caſt out in the open field, in its menſtruous blood and uncleanneſs, having neither hand to help, nor eye to pity it, Ezek. 16.3, 4, 5, &c. Theſe words, I confeſs, are ſpoken with a particular reference to the Primitive ſtate of the Jews, at which time they were Heathen and Idolaters, being not yet called out of the World, and brought into the Bond of the New Covenant. But ſince they were then in no worſe condition, than the reſt of the degenerate Sons of Men; there being at firſt no diſtinction betwixt Jew and Gentile, till Free Grace ſtept in and made the difference, this Text commonly is, and without any violence offered to it, may be taken in a more large and extenſive ſenſe, and ſo be applyed, not only to the Sons of Heber, the Jews; but to the whole Seed of Adam, Man univerſally conſidered. When they and we, and all Mankind, lay wallowing in their blood and uncleanneſs, then God paſſing by, and beholding us in this miſerable and forlorn condition, he was pleaſed to make it a time of love. Joh. 3.16. God ſo loved the World (not only the Jews) that he gave his only begotten Son, &c. At the ſame time when God paſſed by apoſtate Angels, and left them in Chains of Eternal Darkneſs without relief, he then caſts his skirts over degenerate Man, and covers his nakedneſs, and in concluſion not only waſheth him from his blood and pollution, but anoints him with Oyl, and cloaths him with broidered Work, and ſets a Crown of Glory upon his head, and makes him (by the Ornaments he at laſt puts upon him) exceeding beautiful, as the Prophets expreſſion there is, concerning the Jewiſh Nation, to which I here allude.

PROPOS. II. Of Man's recovery by Jeſus Chriſt.

THAT this great Deſign of Man's Redemption might be carried on, and effected in a way moſt agreeable to the juſt and righteous Nature of God, and moſt for the honour and advancement of his Divine Perfections, his Holineſs, Juſtice, Truth, Goodneſs, &c. as alſo, that might lay the ſureſt foundation for the Faith and Hopes of a guilty and deſpondent Creature; God was pleaſed to ſend his only begotten Son, Jeſus Chriſt, the ſecond Perſon in the Deity, to aſſume the Humane Nature, that ſo he might become a fit Mediator and Surety for Man, who by his obeying and ſuffering in his ſtead, might make attonement and ſatiſfaction for ſin, and propitiate God to Sinners▪ This we have every where declared in Scripture, as the only way and medium by which God deſigns to ſave degenerate Man: Joh. 3.16. Eſa. 53.6. and 10. ver. Gal. 4.4, 5. Eph. 5.2. Gal. 3.13. 2 Cor. 5.21. Math. 20.28. 1 Tim. 2.6. 1 Joh. 4.10. Rom. 3.24, 25, 26.

From theſe ſeveral places 'tis plainly evident, that God, being moved by his own eſſential Goodneſs, did ſo far compaſſionate the caſe of fallen Man, as to give his own Son to be a Ranſom and Propitiation for their ſins, by being made under the Law, and bearing the Curſe and Penalties threatned by it, thereby declaring to the world, that he was a righteous God, loving Righteouſneſs and hating Iniquity, as the Pſalmiſt hath expreſt it, Pſal. 11.5.7.

And thus God having made ſufficient proviſion, by the Obedience and Sufferings of his own Son, that his Soveraign Authority over the Creature might be owned, and the Equity and Goodneſs of his Law acknowledged; and the Threatnings therein denounced fulfilled, and his Holineſs vindicated, and his Hatred againſt ſin, and vindictive Juſtice upon offenders declared, and Man for ever diſcouraged from ſin by hopes of impunity: This, I ſay, being effected by the undertaking of Jeſus Chriſt, the Son of God, he may now freely pardon the guilty Creature, and readmit him into his favour, and advance him to the fruition of an Eternal Happineſs and Glory, without either offering any violence to his own Righteous Nature, or weakning the order and foundations of his Government over the World, or eclipſing the Glory of any of his ſacred Attributes. And as God hath hereby abundantly ſecured his own Honour, ſo hath he alſo by the ſame means moſt effectually relieved the Creature againſt his guilty Fears, and laid a ſure and firm foundation for Faith and Hopes in his Mercy. Man having ſinned againſt God, 'tis impoſſible but the ſenſe of his own guilt and danger ſhould affect his Soul with amazing fears and jealouſies, eſpecially when he ſhould entertain any ſerious thoughts of the holy Nature of God, (his Majeſty, Power, and Juſtice) or of the ſtrictneſs and ſeverity of his Laws. No ſooner had Adam ſinned but he runs away from God, and ſeeks to hide himſelf from his preſence. I, but when the guilty offender ſhall now be aſſured from the mouth of God himſelf, that he hath found a Ranſom, and received full and abundant ſatisfaction at the hands of Jeſus Chriſt, his Surety, for all that wrong that ſin had done him, ſo that now he may at the ſame time be merciful to the ſinner, and yet take full vengeance upon his ſin; or as the Apoſtle ſpeaks to the ſame purpoſe, that he may be juſt, and yet the juſtifier of them that believe in Jeſus, Rom. 3.26. Yea that he may now reap as much Glory to himſelf, in pardoning humble and repenting ſinners, as if he had executed the Curſe and Penalties of his violated Law upon them: When the ſinner, I ſay, ſhall be well aſſured of this, his deſpondent fears and jealous thoughts of God muſt needs vaniſh, as Clouds and Darkneſs before the riſing Sun, and his Soul be quickened and encouraged to addreſs it ſelf with Faith and Confidence to the Throne of Grace, for Pardon and Acceptance. 1 Pet. 1.18.21. Heb. 4.15, 16. For if God the only party offended and concerned will acquit the humble ſinner, who then ſhall condemn him? as the Apoſtle argues, Rom. 8.33, 34.

PROPOS. III. Of the Covenant of Redemption.

THIS glorious Contrivance and Deſign for the recovery of fallen Man, was tranſacted between God the Father and the Son, by mutual ſtipulation and agreement: The Father promiſing to his Son a rich recompence of reward upon his undertaking to ſatisfie for Man's offence by his death and ſufferings; and the Son likewiſe engaging to the Father, upon theſe terms, to make ſatisfaction. And this is that which by Divines is now called the Covenant of Redemption, to diſtinguiſh it from the Covenant of Grace, or the New Covenant, as moſt commonly ſtiled in Scripture, made with Believers through Chriſt. A diſtinction highly neceſſary, and conſequently not to be paſt by without a due obſervation, in order to our better underſtanding the Nature and Obligation of this Goſpel Covenant, which is the main thing intended in this whole Diſcourſe: But where doth Scripture, without whoſe warrant we ought not to admit any Article into our Creed, mention any ſuch thing as God's covenanting with Chriſt for his Redeeming of the World? For this ſome refer us to Pſal. 89. v. 3, 4.28. &c. to v. 38. The main Contents of this Pſalm, do, I confeſs immediately relate to David and his Natural Seed. Nor can this be queſtioned, ſince the ſubſtance of what we have here recorded, was by Nathan the Prophet expreſly delivered to him from the Lord, upon his declared intention to build an Houſe to his Name, 2 Sam. 7. 1 Kings 17. All which is afterwards particularly applyed to Solomon his Son, who next ſucceeded him in the Throne, 1 Chron. 22.10. 1 Kings 6.12. And therefore the literal ſenſe of this place, ſo far as the words will bear it, ought not to be excluded. But yet, this being granted, 'twill not therefore follow but that the former interpretation of the words may alſo be admitted. Immediately they may reſpect David and his Seed, and yet ultimately they may refer to Chriſt, as prefigured by him. Jeſus Chriſt we know, in the prophetick ſtile of the Old Teſtament, is frequently called by the name of David, Jer. 30.9. as Believers alſo are called his Seed. 'Tis not unuſual therefore, in this Book of Pſalms, to aſcribe ſuch things to David and Solomon, being eminent Types of Chriſt, as are either proper only to Chriſt the Antitype, or applicable to them only as they were ſome way or other repreſentative of him; which is a thing ſo commonly known, and evident in it ſelf, as that I ſhall not need to give my ſelf or others the trouble to prove it. And why may not the Pſalmiſt be allowed to ſpeak here in the ſame dialect, principally intending Chriſt, by what he relates of himſelf and natural ſeed? Eſpecially if it be conſidered that ſeveral expreſſions here uſed in this Pſalm are ſuch as ſignally belong to Chriſt, as ſome of his Royal Titles, and Jewels of his Crown. As for inſtance, his being The elect and choſen of the Lord, Math. 12.18. Luke 23.35 His Holy One Acts 3.14. His Firſt-born, Heb. 1.6. His Mighty One, Eſa. 9.6. Higher than the Kings of the Earth, Phil. 2.9. Upon which account Calovius is poſitive in his aſſertion, that the 19. verſe of this Pſalm is ſpoken unicè de Chriſto, of Chriſt alone, and not at all of David and his literal ſeed. Beſides, many of the priviledges here mentioned were never in a literal ſenſe made good either to David or Solomon, or any of their ſucceeding Race; though all to Chriſt: As that his ſeed ſhould be eſtabliſhed for ever, and his Throne to all Generations, ver. 4. That his hand ſh • uld be in the Sea, and his right hand in the mighty Rivers, v. 25. That he ſhould be higher than the Kings of the Earth, v. 27. That his Seed and Throne ſhould endure as the days of Heaven, ver. 29.36, 37. But when was David or Solomon, or any of their Succeſſors higher than the Kings of Aſſyria or Perſia, by whom they were carried Captives? Or when did they rule from Sea to Sea, from the Mediterranean to Euphrates? Or how was his Throne and Seed eſtabliſhed as the Sun and Moon in the Heavens for ever? When not long after this Promiſe here recorded, Coniah, the Son of Jehoiakim, and in him the whole Race of David, were, for their violating of God's Covenant, finally rejected, from ſitting upon his Throne, Jerem. 22.28, 29, 30. And by the ſucceeding Prophet 'tis more than intimated, that all this was but to make way for the Meſſiah, who was principally intended in the Promiſe made to David, Ezek. 21.25, 26, 27. in whom we find a punctual accompliſhment of all here promiſed, both as to the eſtabliſhment of his Throne, Heb. 1.8. and the extent of his Government, Zech. 9.10. and the ſubjection of his Enemies, Pſal. 110.1. and the exaltation of his Name and Power, Rev. 17.14. and 19.16.

To all which it might be added, that the Pen▪men of the New Teſtament, who beſt underſtood the meaning of the Spirit ſpeaking by the Prophets in the Old, do apply this Pſalm, at leaſt ſeveral paſſages of it, to Jeſus Chriſt, as may be ſeen by comparing theſe places following; ver. 3, 4. with Acts 13.23. ver. 26, 27, 28, 29. with Heb. 1.5.8. ver. 28.33, 34, 35. with Acts 13.34. ver. 36, 37. with Luke 1.32, 33. If this then (which is the judgment of moſt Interpreters upon the place) may be admitted to be the Prophets meaning and intendment in this Pſalm, we have here an evident proof of a Covenant made with Chriſt, repreſented to us by that made with David and his Seed. But not to inſiſt further upon this, Scripture is not wanting elſewhere, though not in expreſs terms, yet in words to the ſame import, to bear witneſs to this Truth. Hence we read of the Counſel betwixt them both, Zech. 6.13. of a Command received from the Father for Chriſt to lay down his life for his ſheep, which were given to him, Joh. 10.18. of his finiſhing the work which his Father gave him to do, Joh. 17.4. of a promiſe of eternal life before the world began, Tit. 1.2. of Grace given to Believers before the Foundations of the Earth were laid, 2 Tim. 1.9. of his enduring the Croſs and deſpiſing the ſhame for the joy that was ſet before him, Heb. 12.2. and to name no more, of his coming to do the will of his Father, and having his Law within his heart, Pſal. 40.8. And what was that but the mediatory Law, which paſt betwixt him and the Father, for his aſſuming the Nature of Man, in order to his making ſatisfaction for him by his death and ſufferings? And therefore 'tis ſaid in the foregoing words, a body haſt thou prepared me, for ſo the Author to the Hebrews renders thoſe words of the Pſalmiſt, mine ears haſt thou bored, Heb. 10.5. of which more afterwards. But if what hath been already ſaid, be not thought ſufficient to demonſtrate the truth of this Propoſition, let but theſe following Scriptures be conſulted, and weighed in an equal balance, and I cannot doubt but they will abundantly ſatisfie the mind of the moſt ſcrupulous in this point, excepting they be reſolved, contrary to the cleareſt evidence to adhere to their own miſtaken ſentiments. Pſal. 2.7, 8, 9. Phil. 2.5. to the 12. 1 Joh. 10.15, 16, 17, 18.27, 28, 29. and to name no more, Eſa. 53. The very word Covenant 'tis acknowledged doth not here occur. But that's not the thing in queſtion, whether this tranſaction betwixt the Father and the Son be here or elſewhere (though that hath been already proved) expreſly called by that name; for if nothing were to be owned for Divine Truth, but what is ſo delivered to us in Scripture, we muſt then give a Bill of divorce to many of the grand Articles of our Faith: But whether it be not expreſt by ſuch terms and phraſes as do neceſſarily ſignifie and import all that which is eſſential to and is commonly meant and underſtood by the word Covenant. For the proof of which, two things we learn from the Scriptures before mentioned, that are naked and open to every obſervan • eye: Firſt, That Jeſus Chriſt engageth in the behalf of thoſe whom the Father had given to him, to take their Nature, to bear their Infirmities, to be wounded for their tranſgreſſions, and make his Soul an Offering for their ſins, &c. And on the other hand, that the Father thereupon promiſeth to him, by way of reward, that he ſhould ſee of the fruit of his ſoul and be ſatisfied, that he would divide him a portion with the great, and the ſpoil with the ſtrong, and that he would exalt him, and make him head over all Principalities and Power, and give him a Name above every Name, that every knee ſhould bow and every tongue confeſs him to the glory of God the Father, &c. And as upon this conſideration he was comfortably ſupported under, and joyfully triumphed over all his ſufferings▪ Heb. 12.2. So likewiſe having perfectly accompliſh •• the work he undertook upon theſe terms▪ he pleads it with his Father as the reaſon why he ſhould be exalted and reaſſumed to Glory, Joh. 17.4, 5. And what can all this ſignifie leſs, than what we commonly underſtand and expreſs by the word Covenant? And when the thing it ſelf is ſo evidently declared in Scripture, why ſhould we ſcruple to call it by that name? any more than we do to call that original ſin which we derived from Adam; or the Law given to him, the natural Covenant; or the union of the Divine and Humane Nature in the perſon of Chriſt, the Hypoſtatical Union; or the three Perſons in the Godhead, the Trinity; or the Lords Supper, a Sacrament, &c. which are words no where to be found in Scriprure? Yet ſince the things themſelves which ar • ſignified by them, may be found there, 'tis thought ſufficient to juſtifie the uſe of them.

I have the rather inſiſted upon this Argument, becauſe the confounding of theſe two Covenants, this I mean of Redemption with that of the Goſpel, and making them but one, which, as will afterwards be made more fully to appear, are vaſtly different, and conſequently to be diſtinguiſht, hath been the fundamental cauſe of thoſe ſeveral Controverſies and Miſtakes, that have been concerning the Goſpel Covenant.

PROPOS. IV. Of Chriſt's actual Satisfaction by his Obedience and Sufferings.

JEſus Chriſt, according to the tenour of this Eternal Covenant, did in time aſſume the Humane Nature, and therein, as Man's Surety, actually do and perform all that the Law of Righteouſneſs required at the hands of the guil • y Creature, and conſequently all that was any way requiſite, either to the repairing of his Fathers Honour, or effecting the Creatures Redemption and Happineſs. Pſal. 40.6, 7, 8. God had for ſome while taken his Sons word, and ſaved ſouls upon his ſingle promiſe of making ſatisfaction in their behalf, and in the interim accepted of typical Sacrifices and O • lations, the blood of Bulls and Goats, as daily memorials of what he expect • d from the hands of h • s own Son, though not as things pleaſing and acc • pt • ble in themſelves: Yea, but now God will no longer admit of theſe Shadows, or be ſatisfied with Bonds or Promiſes, but requires the actual payment of the Debt, and therefore now Chriſt comes, according to his engagement, to diſcharge it: Then ſaid I (that is Chriſt) Lo I come, in the Volume of thy Book it is written of me, I delight to do thy will, O my God! And for the full accompliſhment of this great Undertaking, he cloaths his Divinity with the Humane Nature; A body haſt thou prepared me, (for ſo the Author to the Hebrews, chap. 10.5. renders thoſe words of the Pſalmiſt (ver. 6.) Mine ears haſt thou digged) as was before obſerved, or as the Apoſtle expreſſeth it, Gal. 4.4. He was made of a Woman, made under the Law: Yea, and being found in faſhion as a Man, and in the form of a Servant; ſubject to the Law of a Creature, he alſo humbled himſelf, and became obedient, ſaith the ſame Apoſtle, Phil. 2.8. and that not only in ſome more ſignal and momentous inſtances of Obedience, but even to the leaſt tittle and Iota commanded by the Law, Math. 5.17, 18. He fulfilled all Righteouſneſs, and he tells you it behov • d him ſo to do, Mat. 3.5.

Nor yet did he only thus render himſelf ſubject to the Commands of the Law, and pay a perfect active obedience to them, but he alſo undertook and ſuffered the moſt rigorous penalties, that were therein threatned againſt ſinners. He was a man of ſorrows, and acquainted with our griefs: He was wounded for our tranſgreſſions, and bruiſed for our iniquities, and the chaſtiſement of our peace was upon him, Eſa. 53.3, 4, 5. He was in all things tempted, or afflicted, even as we are tempted, ſin only excepted, Heb. 4.15. He loved us, and gave himſelf for us an Offering and a Sacrifice to God, for a ſweet ſmelling ſavour, Epheſ. 5.2. He humbled himſelf, and became obedient unto death, even the death of the Croſs, Phil. 2.8. He was made ſin for us, who knew no ſin, &c. 2 Cor. 4.18, 19. Yea a Curſe, that we might be bleſſed, Gal. 3.13. And all this that he might ranſom our ſouls, Math. 20.28. and propitiate God to ſinners, 1 Joh. 2.2. and vindicate his Fathers Authority, Law, and Juſtice, his Truth and Holineſs, that he might, conſiſtent with his honour, pardon the guilty Creature, and reaccept him into favour, Rom. 3.25, 26. And thus Jeſus Chriſt by his active and paſſive Obedience (which here are not to be ſeparate, or diſtinguiſhed, ſince both were paid ſolely upon the ſinners account) finiſhed the whole work which his Father gave him to do, in order to Man's recovery, Joh. 17.4. and ſo being made perfect through ſufferings, he became the Author of eternal ſalvation to all them that obey him, Heb. 5.9.

PROPOS. V. Of the application of Chriſt's Merits to ſinners.

THE ſaving fruits and benefits intended to ſinners by the Obedience and Sufferings of Jeſus Chriſt, they do not actually and of neceſſity become theirs, immediately upon the Satisfaction thereby given, and the Purchaſe made in their behalf: But before they can be admitted to any actual intereſt in, or reap any comfortable advantage from either, there is yet ſomewhat further on their part to be done and performed by them. The Merits of Chriſt, in dying for ſinners, do not neceſſarily ſave any, but only as God the Father, Son and Spirit ſhall think meet to communicate, and diſpenſe with the iſſues of them to the Veſſels of Mercy. For all that properly reſults from the ſatisfaction of Chriſt is only this, that the grand obſtacle which ſtood in the way of Mercy, and obſtructed its communications to the guilty Offender, that this being removed, God might now be at liberty to pardon and reaccept him unto favour in what way, and upon what terms he pleaſed, ſuch as he in wiſdom ſhould judge moſt for the honour of his own Being and Perfections. Yea, but not that therefore God muſt of neceſſity pardon the ſinner what ever come on't, as one well expreſſeth it. That is, whether he repented or believed or not, or ſtill continued in his Rebellion and Impenitency.

Chriſts Sufferings they were not in a ſtrict ſenſe the Idem, i. e. the very thing which the firſt Covenant required at the hands of Man, but the tantundem, or an equivalent compenſation: Not properly ſolutio debiti, the payment of the debt, but an equitable ſatisfaction for a criminal offence. And accordingly God in this whole tranſaction is to be conſidered, not ſo much as a Creditor, as an offended Magiſtrate or Governour of the World, that admits (as Seleucus did the putting out of one of his own eyes, for the redemption of his Sons) the ſuffering of one for another (though of ſomewhat a different kind and manner) for the maintaining of the honour of his Laws and Government. And therefore God could not be obliged thereby immediately to acquit and diſcharge the Offender, (ſince the ſatisfaction given in his behalf was refuſable) but may in Juſtice, and for the vindicating of his own Holineſs, and retaining the Creature in his due ſubjection, bring him to terms and conditions, before he remit the offence, and become actually reconciled to him: Much leſs was God obliged to this by his own eſſential goodneſs: for though the iſſues and outgoings of his love be moſt natural and agreeable to his Being: upon which account he is ſtiled in Scripture a Sun and Fountain; yet are they not like the ebullitions of water from their Fountain, or emanations of light from the Sun, abſolutely neceſſary and involuntary. No, they are ſtill free, though moſt natural. Elſe how comes it to paſs, that Apoſtate Angels were not redeemed from their Chains and Darkneſs? and the Spirits now in Priſon ſet at liberty, and freed from torments? And the Inhabitants of the Earth that ſtill ſit in darkneſs and under the ſhadows of death, have not the Sun of Righteouſneſs ariſing upon them with healing in his Wings, as well as we in theſe Northern Iſlands? What ever acts by conſtraint and neceſſary impulſe of Nature, 'tis uncapable of ſetting any bounds or limits to its own actions, but imparts it ſelf and influences univerſally, at all times and alike to all. The ſame Sun ſhines not to ſome parts only of the Earth, but equally to both the Hemiſpheres. And the ſame Sea and Fountains ſcatter their ſtreams, not only to ſome few Paſſengers, but indifferently to all that paſs by without exception. And if ſuch were the egreſs and communications of Divine Love and Goodneſs, then tell me whence it is, that there is any difference betwixt fallen Angels and degenerate man? Betwixt Jew and Gentile? the Chriſtian and Pagan World? Why is not the whole Earth, India and America, as well as Europe, turned into a Goſhen, a Land of light, and made as Eden the Garden of the Lord? Why is ſo great a part of it yet left to be as a darkſom Egypt or barren Wilderneſs? Doth not all this ſufficiently argue, that the bequeathments, and application of Chriſts ſatisfaction and purchaſe, with all the rich Fruits that ſpring from both, are made not by neceſſity, but ad placitum, according to the meer good will and pleaſure of God to ſinners? as the Apoſtle ſpeaks, Epheſ. 1.5. and 9.

PROPOS. VI. Of Gods freedom to preſcribe the terms upon which ſinners ſhall be ſaved.

SInce all the communications of Grace and Mercy to the Creature, even to thoſe that Chriſt hath redeemed with his blood, are abſolutely free, and iſſue forth only according to the Prerogative of the Divine Will and Pleaſure, God may therefore give out, and apply the merits of his Sons obedience and ſufferings to whom, and in what way and method, and upon what terms he in wiſdom ſhall think meet. He that caſt the skirts of his love over the loſt Sons of Adam, when he ſaw them polluted in their own blood, might alſo, if he had pleaſed, have made it a time of love to the Apoſtate Angels, and have put them with Man (ſince Chriſts Merits were intrinſickly ſufficient for both) into the ſame Act of Grace and Indemnity. And he that hath choſen only ſome few to be Heirs of Glory, out of the common Maſs of Mankind, might likewiſe have extended the ſame mercy and favour to all the reſt. Judas as well as Paul might have been an Elect Veſſel to the Lord. Yea but one is taken and the other is left, to ſhew that God hath mercy upon whom he will have mercy, and that whom he will he hardneth, Rom. 9.18.

And as God freely makes choice of the perſons whom he will effectually pardon and ſave by his Son Jeſus Chriſt, ſo alſo of the mediums and ways in and by which this ſalvation ſhall be diſpenſed to them, Firſt only in a dark and myſterious Promiſe, ſo to Adam, Gen. 3.15. Then more explicitely by actual Covenant, ſo to Abraham, Gen. 17. After this by Types and Shadows, ſo to the Jews: And laſt of all by open and manifeſt Revelation, through the miniſtration of Chriſt and his Apoſtles, ſo to all under the Goſpel Diſpenſation, Heb. 1.1, 2. Thus Jeſus Chriſt, and in him ſalvation, is firſt promiſed, then typified, and then exhibited; and that firſt to the Jews only, but afterwards to the Gentiles alſo: And he ſurely that makes choice of whom he will, to be the Objects of Mercy, and freely determines in what way and order they ſhall have ſalvation diſpenſed to them; he cannot but be alike free to appoint the terms and conditions upon which they actually may be ſaved. He that hath power to appoint the End, muſt alſo have power to appoint the Means by which it may be obtained. God in this whole tranſaction is to be conſidered, not only as Lord and Governour, but as the offended party and our great Benefactor, and upon all theſe accounts the Right of preſcribing the terms upon which the guilty and condemned Creature ſhall be admitted to pardon and happineſs, properly and ſolely belongs to God. As he is abſolute Lord of all, ſo he may do whatſoever he pleaſeth with the Works of his own hands. And as he is rightful Governour over the World, ſo he may preſcribe what Laws he thinks meet for the due government of his Creature. And as pars laeſa, the party wronged and offended by Man, he may ſay upon what terms he will be reconciled to him: And as our great Benefactor, that deſigned and contrived the way of Mans pardon and ſalvation, by the death and ſufferings of his only begotten Son, he muſt diſpenſe theſe benefits according to the pleaſure of his own Will, Math. 20.15. To ſave a ſinner upon any terms is an act of Grace; but Grace is not Grace unleſs it be free. He that pardons an Offender, a Traytor, a Rebel, he may bring him to terms, before he pardon him; and he that diſpenſeth Crowns and Scepters to unworthy Perſons, Beggars, and Miſcreants, he may require homage and obſervance from them, without fear of rendring it no act of Grace.

The truth is, all that Jeſus Chriſt obtained, or can in reaſon be ſuppoſed to deſign by his undertaking to obtain, at the hands of his Father in the behalf of ſinners, was only this, that pardon and ſalvation might be diſpenſed to them, upon ſuch terms and in ſuch a way, as might be conſiſtent with the Honour of God, and moſt for the good and intereſt of the lapſed, yet reaſonable Creatures, whoſe perfection and happineſs lay in his likeneſs and conformity to his Maker.

That therefore which we are to conſider, is not ſo much what is the intrinſick worth and price of Chriſts blood, or how far it might have been available to the ſaving ſinners, but rather to what ends and purpoſes God hath accepted it, and in what way, and upon what Conditions 'tis made over to us, that it may become ours. God might by virtue of his Omnipotency have made many Worlds, and yet he hath made only one: and according to the judgment of ſome, he might by virtue of his abſolute Prerogative have pardoned the ſinner, without the death of his Son, and yet he would not do't without it. And poſſibly he might upon the account of his Sons undertaking, have ſaved ſinners by other means, and upon other terms than thoſe he hath now declared in the Goſpel, and yet theſe he hath only made choice of, as they by which they ſhall be ſaved. And therefore the actual determinations of his Will in this particular (which he hath fully made known to us by his Word) are the things which we are concerned to obſerve and attend to, if ever we expect to have any lot or portion in the Grace and Glory that Jeſus Chriſt hath purchaſed.

PROPOS. VII. Of God's tranſacting with Man by Covenant.

THE particular way, and medium, that Divine Wiſdom hath been pleaſed to make choice of, in, and by which to intereſt ſinners in the ſaving benefits of his Son's undertaking, 'tis per modum Foederis, by way of Covenant, or mutual Compact betwixt himſelf and the Creature. What this Covenant is, and whether a Covenant in a proper ſenſe, that is afterwards to be enquired into; that which now I have to make good, is to ſhew in general, that 'tis by Covenant that the Fruits of Chriſt's death are made over to us. And here it is to be obſerved, That this is the way in which God hath ever treated Man, both before, and ſince his fall. For though God, by virtue of his abſolute Soveraignty and Dominion over the Creature, might have impoſed what Laws he thought meet upon Man, and have exacted perfect and perpetual Obedience at his hands, without ever giving, much more without obliging himſelf to give, any thing by way of reward for his obedience: And though Man, by virtue of his neceſſary and eſſential dependance upon God, from whom he received his all, was thereupon indiſpenſably obliged to obey, and ſerve him ſo long as he had a Being; yet ſuch hath been the particular good will and bounty of God to Man, that he never yet dealt with him ſtricto jure, or in a way of abſolute Right and Dominion, but rather hath choſen to encourage him to obedience by the promiſes of reward. That God indeed ſhould give Man a Law, that, ſuppoſing him a reaſonable Creature fit for Government, ſeems no leſs than neceſſary; yea, but that God ſhould turn his Laws into a Covenant, and thereby make himſelf a Debtor to his Creature, as Auguſtine ſpeaks; that is, become ingaged to Man, to reward him for that ſervice, which was antecedently due to him, this is to be deemed an act of meer Grace and infinite condeſcenſion. But thus was God pleaſed from the firſt to treat Adam, whilſt yet he was in his primitive ſtate of integrity. This generally is conceived to be the meaning of thoſe words, Gen. 2.16, 17. And the Lord God commanded the Man, ſaying, Of every Tree of the Garden thou mayeſt freely eat, but of the Tree of the knowledge of good and evil thou ſhalt not eat of it, for in the day that thou eateſt thereof, thou ſhalt ſurely dye.

In theſe words, we have firſt an expreſs command given to Adam, that he ſhould not eat of the Tree of knowledge of good and evil, together with a free and gracious conceſſion to eat of the Fruit of every Tree of the Garden, excepting that; as alſo a ſevere commination annexed to this Grant and Command, aſſuring him that if he ſhould dare to eat of the forbidden Fruit he ſhould certainly dye; and in this threatning there is a promiſe alſo neceſſarily implyed (ſince all Negatives are judged to include their contrary Affirmatives) that if he continued in his obedience to the Law of God, he ſhould not dye but live, and ſo we find the Apoſtle commenting upon the words, Rom. 10.5. and Gal. 3.12. And a Poſitive Law requiring obedience of the Creature, to which there is annexed a promiſe of ſome good, provided he continue to pay and perform the homage and duties required of him, together with a threatning of evil and puniſhment in caſe of default, this according to the proper meaning and import of the word, is no other than a Covenant, ſuppoſing only that both parties do mutually agree, and yield their conſent to the terms, which in the caſe in hand is ſufficiently evident: Firſt on Gods part, ſince he made and propounded this Law, with its reſpective immunities and conditions to Man. And on Man's part alſo 'tis neceſſary to be ſuppoſed, ſince he being but a Creature eſſentially depending upon his Maker, is thereby eſſentially obliged, to give his conſent to whatever he ſhall pleaſe to propoſe to him. But however we ſhall pleaſe to call this, whether a Law or Covenant, no ſooner was this primitive inſtitution made void by Man's tranſgreſſion in eating of the forbidden fruit, but God is pleaſed to erect a Covenant of Grace for life and ſalvation with fallen Man; the firſt foundations of which we have laid in that firſt Evangelical promiſe, Gen. 3.15. The Seed of the Woman ſhall break the Serpents head. The Promiſe indeed is abſolute, and nothing therein is mentioned, more than that God would raiſe up a Saviour unto Man, from the Seed of the Woman, by whom he fell. But who knows, how far God might or did further diſcover himſelf to Adam, and the Primitive Ages of the World, either as to this or other concerns of his and their duty and reward; ſince 'tis abundantly evident, that in the Revelations made to Moſes, God's deſign was not to make known all the tranſactions that had before paſt betwixt himſelf and the Creature, but only ſuch as were moſt requiſite for the People of Iſrael, and the ſucceeding Generations to be acquainted with? Beſides 'tis impoſſible, that the particularities of all tranſactions for ſo many hundreds of years, ſhould all be recounted and ſummed up in ſo ſhort an Hiſtory, as that of Geneſis. Yet this we find, that the Sons of Adam, immediately upon the giving out of this gracious promiſe, offer Sacrifice to the Lord, which is a ſufficient teſtimony, (1.) Of their own guilt, that they had ſinned, and deſerved to dye, acknowledged in the death of the Sacrifice. (2.) Of their Faith in a Meſſiah, and expectation of ſalvation by his death and ſufferings, typified in thoſe of the Beaſts they offered. For as the Apoſtle argues in his Epiſtle to the Hebrews, chap. 10.4. 'Tis impoſſible that the Blood of Bulls and Goats ſhould take away ſin: And yet without ſhedding of blood he alſo tells us there is no remiſſion, chap. 9.22. and therefore by neceſſary conſequence, only by the blood of Jeſus Chriſt, which he alſo infers, chap. 9. v. 10.14. (3.) Of their obedience, and entire reſignation of themſelves to the Divine Will. And in theſe three you have the ſubſtance of all that the Covenant requires on the Creatures part to be performed.

But what ever were the methods (not particularly made known to us) in which God treated the firſt Ages of the World, yet ſo ſoon as ever he began to frame a peculiar People to himſelf, and to make any incloſures, wherein to plant an holy Seed, he then more expreſly engageth them to himſelf, and makes them his by way of Covenant. Thus he treats with Abraham, Gen. 15.18. And afterwards with the Iſraelites, the multiplyed Seed of Abraham, Exod. 24. And becauſe there were certain Shadows, and temporal Appendices annext to this Covenant, which were only ſuited to the infancy of the Church, the preſent State of the Jews, and therefore to be aboliſhed, at the appearance of the promiſed Meſſiah; he further declares by his Prophets, that when this ſhould be done away, he would yet make another Covenant with them, and all his Saints, comprehended under the name of Iſrael, Jer. 31, 32, 33, &c. Ezek. 34.25. and 37.26. which the Author to the Hebrews applies expreſly to the Goſpel times, Heb. 10.16.8.9, 10, 11, 12, 13. As all our Mercies are purchaſed for us by the blood of Chriſt, ſo they are given and conveighed to us only by the Covenant founded in his blood. From firſt to laſt all's by Covenant. Doth he give Adam an earthly Paradiſe? Abraham a bleſſed Seed? Iſrael the Land of Canaan? and the Saints in all ages a Crown and Kingdom of Life and Glory? 'tis ſtill by Covenant. Yea, our very temporal Bleſſings become ours, not by virtue of any abſolute grant and donation, but by a federal right, 1 Tim. 4.8. And therefore 'tis no good plea to argue thus, Jeſus Chriſt hath given full ſatisfaction to the Father, and fulfilled all righteouſneſs, and purchaſed eternal life and glory, and therefore there's no doubt but our ſins will be pardoned, and our Souls ſaved. No, Whatever Jeſus Chriſt hath done and ſuffered, or purchaſed by either, we for our parts can expect no more advantage by it, than what the new Covenant makes over to us, nor upon any other terms than what are therein propounded, nor yet, without preſumption, lay claim to any right or propriety in any of the benefits reſulting from it, unleſs we can firſt prove our ſelves to be within the Bond of the Covenant. For though the ſatisfaction that Jeſus Chriſt hath made be the foundation of our general hopes in God, and incouragement in our addreſſes to him for mercy, yet 'tis the Covenant only that gives us intereſt and propriety.

PROPOS. VIII. Of the Nature of the New Covenant.

THIS New Covenant, or Goſpel Conveyance, by which pardon of ſin and eternal life, the fruits of Chriſt's Purchaſe are diſpenſed to ſinners; 'tis not a meer Will and Teſtament, as ſome have imagined, but, in the true and proper ſenſe of the word, a formal Covenant.

By Covenant, I mean a mutual agreement and ſtipulation betwixt God and the Creature, whereby as he freely engageth himſelf to us, to be our God, i. e. to do us good, and bleſs us, and give us an everlaſting happineſs; ſo we alſo on the other hand oblige our ſelves to God to be his People, i. e. his Subjects, to pay him, as far as in us lyes, that homage and obſervance which he requires of us, that we may be partakers of the mercies promiſed. This is properly a Covenant, which will yet further appear, when we come to ſpeak of the terms of it.

But a Will or Teſtament is the act or inſtrument of ſome one ſingle perſon, whereby he gives, according to the pleaſure of his own will, certain Boons and Legacies to ſome particular perſons, to be enjoyed after his deceaſe, without any ſtipulation made or required on their part, in order to their having a right to, or their receiving of them.

By this you ſee there's a vaſt difference betwixt a Covenant and a Teſtament, both in regard of the ſubject, and terms, and formal notion of both: That's the joint act of two or more: This only of ſome one ſingle perſon. That ſtands upon certain terms and conditions to be performed; This is, at leaſt may be, abſolute, without any terms at all. That is by mutual conſent and ſtipulation; This requires neither, at leaſt they are not neceſſary and eſſential to its Being. No, Goods or Lands we know are given at will (and therefore called, a Will) without the conſent of the Legatee thereto required, nay many times without his knowledge. And the Donations of the Teſtator however makes them his, and gives him an undoubted right to them, nay though he ſhould deſpiſe them, and ever after hate and revile the name of him that gave them. But who will ſay, that the great bleſſings of the Goſpel, pardon of ſin, and the favour of God, and eternal happineſs, are thus diſpenſed to ſinners? That the Grant which God hath made of them is ſo wholly abſolute, as that it admits of no terms, but that they may become ours without our knowledge, or conſent, or profeſſed willingneſs to accept them; nay though we ſhould hate and blaſpheme that God that bequeathed them to us?

It's true, the Covenant it ſelf was firſt framed by Divine Wiſdom and Goodneſs, before we had any intimations of it. God did not ask the Creature whether he were willing that he ſhould make a Covenant with him, or how it ſhould be made, or what the terms ſhould be. No, but being thus made, and propounded to us, we are now bound to give our own perſonal conſents to the terms of it, or elſe the bleſſings of this Covenant can never actually become ours: I know no ſuch Grant in Scripture made to any, that whether they are willing or not to accept it, and to promiſe obedience to their Maker, he will yet remit their ſins, and ſave their Souls. Only he here declares, that upon his Son's account he will do this for us, provided we will take them upon his terms, and entirely yield our ſelves up in ſubjection to him, that hath purchaſed them for us.

But is it not frequently in Scripture called a Teſtament, and the New Teſtament; and doth not the Author to the Hebrews argue it to be ſo, from the death of Chriſt, whom he there expreſly terms a Teſtator? Heb. 9.16, 17. 'Tis true, 'tis here called a Teſtament, and Chriſt a Teſtator. But who knows not, that the ſame thing may have different denominations, according as it relates to different objects? Thus Jeſus Chriſt himſelf he is called a Prophet, a Prieſt, a King, a Surety, an Advocate, &c. But will it therefore follow, that he's no Advocate becauſe a Surety, or no King becauſe a Prieſt and Prophet?

And ſo again, the ſame Goſpel Diſpenſation 'tis expreſt by ſeveral names; 'tis called a Gift, a Promiſe, a Royal Law, a Teſtament, a Covenant: but we cannot thence infer, that 'tis no proper Covenant, becauſe term'd a Teſtament, any more than that 'tis no Law, becauſe a Gift and Promiſe. All therefore that can rationally be deduced from hence, is only this, That there is ſome analogy or reſemblance betwixt this Evangelical Conveyance, and thoſe Things the names of which it bears. Thus, as the Good Things therein diſpenced are freely given to us, ſo 'tis a Gift: As God therein becomes engaged to give them, ſo 'tis a Promiſe: As we thereby are commanded and directed to obedience, ſo 'tis a Royal Law: As 'tis founded in the blood of Chriſt, and became of force to our advantage upon his Death, ſo 'tis a Teſtament▪ But ſtill ſo, as that our actual conſent to the terms therein propounded are required, in order to enjoying the Bleſſings promiſed, and therefore ſtill a Covenant.

And if we caſt but our eye back upon the place before mentioned, Heb. 9. we ſhall there find, that the Moſaical Diſpenſation, under which the People of Iſrael were, is there alſo, as well as that of the Goſpel, called a Teſtament, which yet was, and muſt by any that reads Exod. 24. be acknowledged to be a Covenant in a proper ſenſe, i. e▪ as before expreſt, a mutual ſtipulation betwixt God and the Creature.

I, but 'tis not only called a Teſtament, but the original word, ſaith a Reverend Divine, in the Hebrew and Greek Language, which we tranſlate Covenant, ſignifies no more in the judgment of ſome learned Criticks, than a Will or Teſtament.

Who theſe Criticks are is not mentioned, nor ſhall I here ſtand to enquire. The original word, which we commonly tranſlate Covenant, in the Hebrew is 〈 in non-Latin alphabet 〉 , in the Greek 〈 in non-Latin alphabet 〉 ; that 'tis well known comes from 〈 in non-Latin alphabet 〉 which ſignifies either to chuſe, or to kill and eat, which is the more uſual ſignification of the word. In the former it denotes a thing, which two make choice of, and mutually agree about. In the latter it evidently relates to the uſual manner of making Covenant in thoſe days, which was by Sacrifice, the Parties paſſing through the midſt of it, being divided, and thereby declaring their conſent, and confirming the Agreement. Thus we read, Jer. 34.19. And long before this, the like obſervance we find in God's firſt covenanting with Abraham, Gen. 15.10. which was alſo (as appears from the Teſtimony of their own Prophets, and poſſibly by derivation from the Jews) in uſe amongſt the ancient Heathen. So that take the word in what ſenſe we pleaſe, either as it ſignifies to chuſe, or to kill and divide, it is ſo far from being appropriate to a Teſtament, as that 'tis moſt properly applicable to a Covenant. And therefore commonly rendred by thoſe beſt skilled in the Hebrew Language, by Foedus and Pactum.

And as for the Greek word, which we tranſlate Covenant, though according to its etymology, it may ſignifie to diſpoſe, or order any thing in general, whether it be by Free Gift, or Promiſe, or Teſtament, or Covenant, or any other way; yet it alſo ſignifies to bargain or agree, or Covenant with another, as is well known to ſuch as are skilled in that Language.

But ſuppoſe after all, that the original words ſhould import no more than a Will or Teſtament, yet 'twill not therefore follow, that they are not to be taken in any other ſenſe. Since words, we know, receive their principal ſtamp and authority from common uſe, which not rarely gives them a various, yea ſometimes a far different ſenſe from that which they received at their firſt birth and primitive inſtitution.

The great thing therefore to be conſidered, is not what theſe words may, or according to their original notations ought to ſignifie; but rather what is the true and moſt proper Scriptural uſe of them: for from thence eſpecially we muſt take the ſignification of all ſuch words as are expreſſive of revealed Truths. But, beſides what hath been already ſaid upon this Argument, take theſe following Conſiderations, which will more abundantly evidence, that the Goſpel Diſpenſation is properly Foederal, and not meerly Teſtamental; and that both the Hebrew and Greek words import as much.

1. This is the moſt frequent uſe of theſe words in Scripture. As for the Hebrew word 〈 in non-Latin alphabet 〉 'tis almoſt every where in the Old Teſtament made uſe of to ſignifie a Covenant, but rarely, if at all, to ſignifie a meer Will and Teſtament. For the proof of this it were eaſie to produce a cloud of Witneſſes, but theſe few following may be ſufficient to ſhew us the true uſe and meaning of it. Deut. 4.13. and 18. ver. Levit. 26.9.14, 15, and 16. verſes. Joſh. 24.25. And for the Greek word 〈 in non-Latin alphabet 〉 , though it ſometimes be rendred a Teſtament, yet to any one that ſhall but peruſe theſe following Texts, inſtead of many more, which might be alledged, 'twill be ſufficiently evident, that 'tis alſo uſed to expreſs a formal Covenant, Acts 7.8. Rom. 9.4. 2 Corinth. 3.15. Gal. 3.15. and 17. ver. Eph. 2.12. Beſides, 'tis here to be noted, that this Greek word, which the Writers of the New Teſtament ſo frequently make uſe of, is borrowed from the Septuagint, who conſtantly render the Hebrew word 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 . So that if that, according both to its notation and uſe, ſignifies a Covenant, ſo muſt this alſo, being always put for it in the moſt authentick tranſlation of the Old Teſtament, whence 'tis taken.

2. The account which Scripture gives us of the way and method, in which God hath been pleaſed to treat with Man, concerning eternal life and happineſs, doth neceſſarily infer, that 'tis by Covenant in a proper ſenſe, that theſe Bleſſings are made over to us: Conſult but thoſe two famous places, before mentioned, Gen. 17. where God treats with Abraham, and Exod. 24. where God again treats with Iſrael, (both, for the main, upon the ſame account) and you will there find, that there's ſomewhat more than a meer granting or bequeathing of Bleſſings and Mercies only by way of Legacy, or abſolute Donation. Doth God firſt promiſe to Abraham, to give him a Numerous Iſſue, a Bleſſed Seed, a Land flowing with Milk and Honey; and under theſe Shaddows, bleſſings of an higher nature, Grace and Glory? Yea. But what muſt Abraham now do nothing in order to his fruition of them? Yes. He muſt walk before the Lord, and be upright, Gen. 17.1. He muſt keep the Covenant, v. 9, 10. and he muſt circumciſe every Male Child in his Family, v. 11, 12, &c. and he muſt command his Children, and his Houſhold after him, to keep the way of the Lord, to do juſtice and judgment, Gen. 18.19. and the reaſon is there alſo given, that the Lord may bring upon Abraham, that which he had ſpoken of him, which is again more expreſly declared, Gen. 26.3, 4, 5. Whence 'tis evidently manifeſt, firſt that there were Commandments, Statutes, and Laws annexed to this Covenant made with Abraham; and then in the next place, that he muſt keep and obſerve them, that the bleſſings promiſed might come upon him.

Again, Doth God engage to Iſrael to put them in poſſeſſion of the Promiſed Land? and to bleſs them there? Yea, but then they muſt come before the Lord, and publickly declare their conſent to the Covenant, and engage to be obedient to it, Exod. 24.3.7, 8. Deut. 28.1, 2.15.

3. The ſeveral acts that are expreſly either required of, or aſcribed to Man, with reference to this Covenant, ſpeak it to be ſomewhat more than a Teſtament. As for inſtance, we are ſaid to enter into Covenant with God, Deut. 29.12. And to make, or (as the original there ſignifies) to cut a Covenant with him. Pſal. 50.5. And to join our ſelves to the Lord by Covenant, Jer. 50.4, 5. And to be brought into the Bond of the Covenant, Ezek. 20.37. and to keep or obſerve his Covenant, Pſal. 25.10. and to obey the words of the Covenant, Jer. 11.2, 3, 4, 5. and to perform and ſtand to the Covenant, 2 Kings 23.2, 3. As alſo to tranſgreſs it, (Joſh. 7.11.) and to break, (Eſa. 24.5.) and not to continue in (Heb. 8, 9.) or be ſtedfaſt in the Covenant, Pſal. 78.37. But are theſe expreſſions any way applicable to a Will and Teſtament? or what tolerable ſenſe can we poſſibly make of them, if ſo applyed? To make or enter into Covenant with another, is proper language, which every one underſtands: But to join our ſelves to another by Teſtament, or to enter into, and make and cut a Will with him, or to be ſtedfaſt in it, is a mode of ſpeaking no where to be found. No, all this neceſſarily implies ſomewhat of engagement, and duty on our part to God, and not only his bequeathment of Mercy to us, by way of abſolute Grant and Donation.

4. But ſuppoſe we ſhould after all admit, that 'tis a Teſtament? Will it therefore follow, that its Donations are ſo abſolute, as to be without all Conditions? not ſo much as requiring our actual conſent to them, that they may be ours? May not a Father by Will give and bequeath his Lands or Moneys to his Children, or Friends, with theſe or the like Priviſo's, That they diſcharge the Debts he owes, and pay the ſeveral Legacies he hath given, and allow ſuch Penſions and Annuities for charitable uſes, as he hath therein appointed, and ſet apart for that purpoſe? And are not the parties hereupon obliged (in caſe they expect any benefit by his Will) to aſſent to, and perform the Conditions thereto annexed? And if not performed according to appointment, do they not thereby forfeit their claim to the whole? or rather they never had any legal plea, or title to it, ſince they accepted not of the terms, upon which it was given to them. Why, all for the main that I am arguing for, is no more but this, viz. That the great Bleſſings of the Goſpel are by the Father, through Chriſt, made over to ſinners, not by any meer abſolute Grant or Bequeathment, but upon certain Terms and Conſiderations, which on their part are to be conſented to, and accordingly to be performed, that they may be actually intereſſed in them. And that whoever refuſeth to accept of theſe Terms, and ſhall not ſincerely endeavour the performance of them, they can neither be inſtated in, or have any lawful claim to any part of that eternal Salvation, which is the fruit of Chriſt's Satisfaction and Purchaſe.

In this ſenſe if any one will call the Goſpel Grant a Teſtament, there's little to be ſaid againſt it, ſince though the name be different, yet in reality 'tis but the ſame: Which formally comprehendeth in it all the eſſentials of a Covenant. 'Tis therefore, if you will, a Teſtament in a Covenant form; or, a Teſtamental Covenant. It partakes of the nature of both, but principally of the former. But all this will yet be more amply made to appear by that which follows in the next Propoſition.

PROPOS. IX. Of the Parties with whom the New Covenant is made.

THIS Evangelical Covenant, by which repenting and believing ſinners are readmitted to the favour of God, and the fruition of eternal life, 'tis made, not immediately with Chriſt, for and in the behalf of Believers, but with Believers themſelves, in their own perſons, through the mediation of Jeſus Chriſt with the Father. That there is indeed an eternal Covenant eſtabliſhed betwixt God the Father, and God the Son, in order to Man's Redemption, hath already been aſſerted: but beſides this Covenant of Redemption (as 'tis now fitly called by our Divines) there is alſo another Covenant; that I mean which the Author to the Hebrews calls the New, and Second Covenant, which being of a far different nature from the former, ought accordingly to be diſtinguiſhed from it; and this is that which I ſay is made betwixt God and Believers. In ſhort, The Covenant of Redemption was made with Chriſt: The Covenant of Grace with Believers in Chriſt. To make this more evident, 'tis to be conſidered, that in every Covenant there muſt of neceſſity be two or more perſons mutually ſtipulating and engaging to each other. One promiſing to give or grant ſomewhat that may accrue to the benefit of the other; and another alſo, that may not only accept of what is ſo granted, but further engage to return ſomewhat by way of homage or acknowledgment. Thus in the Legal Covenant the Perſons engaging were God and Adam: In the Covenant of Redemption God and Chriſt: In the Covenant of Grace, God and Believers.

Not that our conſent was required, or is any way neceſſary to the framing and drawing up this Covenant, as before was hinted: No, that was made without us: Only to the Conditions therein propounded 'tis neceſſary. Betwixt Man and Man indeed, ſuppoſing them to be equals, and each to be ſui juris, there no Covenant can be drawn up, or made, at leaſt ſo, as to be obliging, unleſs it be by mutual conſent and agreement, thereto demanded and obtained, ſince betwixt equals there can be no Dominion or Soveraignty, and conſequently no right to impoſe terms upon each other. But betwixt Superiors, and ſuch as are in a ſtate of ſubjection and dependence, the caſe is far different. The Supreme Magiſtrate, if he intend to confer Honours or Preferments upon any of his Subjects, or to pardon ſuch as have been diſloyal, and have rebelled againſt him, he may draw up, and propound to them what Conditions or Articles of Agreement he thinks meet; provided they be not unjuſt and unreaſonable, and not to their prejudice: He may require them to make publick acknowledgment of their fault, and to promiſe homage and ſubjection to all his Laws and Government, without asking their leave to do it, and they notwithſtanding are thereupon obliged to yield their conſent thereunto, at leaſt i • they expect any benefit by his Act of Grace and Pardon. Now this is the caſe betwixt God and the Creature. Man he is not only as a Creature, neceſſarily ſubject to, and dependent upon God, but, as a degenerate Creature, he's fallen under his diſpleaſure, and become liable to his anger and vindictive juſtice. And God on the other hand, he's our Soveraign Lord and Governour, that hath an abſolute Dominion over us; yet being withall infinitely gracious and compaſſionate, he hath been pleaſed to draw up conditions of Peace betwixt himſelf and fallen Man (which is that we call the New Covenant) wherein he promiſeth to pardon our ſins, and give us eternal life, provided we repent, and believe, &c. This he hath cauſed to be printed, and publiſhed by his Ambaſſadors to all the World, and beſides, that this is a ſufficient declaration of his own conſent to it, he hath alſo confirmed it to us by his Oath; and now requires, that we alſo, each man for himſelf, ſhould come and ſeal to theſe Conditions, (which we all do in Baptiſm) and ſolemnly profeſs our conſent to them; upon which (but not before) we are actually inſtated in all the Priviledges and Bleſſings belonging to this Covenant. But withall let me add, that even they who withhold or deny their conſent to it, and reſolve never to perform the conditions of it, are notwithſtanding neceſſarily obliged thereunto, not only as it is an act of Grace, in the benefits of which they hope to be partakers, but alſo as 'tis the Royal Law (as the Apoſtle calls it) of that God who is the Supreme Governour of the World, from obedience to whoſe Authority 'tis impoſſible the Creature ſhould be exempted.

But before I proceed to make this good by further proof, it will be neceſſary to make ſome ſhort digreſſion, for the clearing the ſenſe of one place of Scripture, that ſeems at firſt view to bear open teſtimony againſt what I am now pleading for. The place we have Gal. 3.16. Now to Abraham and his Seed were the Promiſes made. He ſaith not, And to Seeds, as of many, but as of one, And to thy Seed, which is Chriſt.

Hence ſome infer, and they ſuppoſe with no leſs than unqueſtionable evidence, ſince 'tis in terms expreſt, That the New Covenant is made with Jeſus Chriſt, and not with Believers perſonally conſidered, and conſequently, that he is the only party that ſtands engaged to the Father, and not they, for the performance of all ſuch terms as this Covenant doth require. A ſtrange and dangerous Poſition, which raſeth the very foundations of Chriſtianity, the great deſign of this being to teach us to deny all ungodlineſs and worldly luſts, and to live godly, righteouſly and ſoberly in this preſent world, Tit. 2.12.

To this it might be ſufficient, by way of anſwer, to reply, That ſince this Text is of doubtful interpretation, it cannot in reaſon be thought ſufficient to warrant an opinion of ſo great importance, eſpecially ſince it not only ſtands alone without a ſecond to confirm it, but that there is abundant evidence, both from Scripture and Reaſon againſt it, as is afterwards to be ſhewn. And 'tis a known and ſafe rule in interpreting Scripture, that doubtful and obſcure places are (and not on the contrary) to be tryed and judged by the light and teſtimony of ſuch as are more clear and evident.

1. But further, for the better underſtanding the true ſenſe of this place, it is here to be noted, that ſuch is the reſemblance that Believers have of Chriſt, and that intimate union they have with him, as that they are ſometimes called by his name, as for the ſame reaſon Magiſtrates are called Gods, Pſal. 6.7. and the Children of Jacob are called Jacob, Pſal. 44.4. and Iſrael, Rom. 11.2, 7. and Jeruſalem the Lord our Righteouſneſs, Jer. 33.16. and every man by the name of Adam, Pſal. 144.3. and ſo upon the like account Believers they are called Chriſt, becauſe of that near alliance there is betwixt them. Thus we find this word uſed by the Apoſtle, 1 Corinth. 12.12. Eph. 4.13. Col. 1.24. Heb. 11.25, 26. compared, Acts 9.4. So that by Chriſt here we may underſtand not Chriſt perſonal, but Chriſt myſtical, that is, the whole body of Believers, whether Jew or Gentile as jointly united and made one in Chriſt their head, as the Apoſtle expreſſeth it, Eph. 1.22, 23. and chap. 2.13, 14, 15, 16, 17, 18, 19, 20, 21. And this I take to be that one Seed to whom the promiſe is here ſaid to be made.

2. But ſecondly, As the word may be thus taken, without impoſing any new ſenſe upon it, ſince 'tis elſewhere ſo uſed by the Apoſtle, and Scripture delights to transfer the name of any common Head to thoſe that are either derived from, or repreſentative of it; ſo it ought alſo to be taken in this, and no other ſenſe in this place, and that for theſe following Reaſons, which to me render it abundantly evident. For,

1. This ſenſe of the word here doth beſt ſuit with the Apoſtles deſign and main intendment in this, and the following Chapter; which is firſt to prove that we are juſtified by Faith in Chriſt▪ and ſecondly, that this priviledge, with the reſt annexed to the Covenant of Grace, belonged not only to the Jews, but to the believing Gentiles alſo. 'Tis well known, that it was the common opinion of the Jewiſh Doctors, that if a man lived in a due obſervance of the Law of Moſes, and if, upon any moral miſcarriage, he were but punctual in offering Sacrifices and Oblations in that caſe appointed, his ſins were thereby expiated, and he aſſured of eternal life, and conſequently that they were ſaved by their own righteouſneſs and works of the Law. And becauſe they were originally deſcended from Abraham, and had the Law and Oracles of God, and the holy Temple, &c. amongſt them; therefore they reſted in the Law, and made their boaſt of God, as appropriate to themſelves, being, as they falſly apprehended, the only Seed of Abraham, to whom all the promiſes of the Covenant did belong, and conſequently that the reſt of the Nations (whom they termed Gentiles) could have no lot or portion in this matter, but were eternally excluded from all hopes of acceptance with God, otherwiſe than by becoming Proſelytes to the Religion of the Jews.

Theſe were the two great things in debate betwixt the Apoſtle and the Jewiſh Rabbies, viz. upon what account a ſinner might be juſtified and ſaved; and who were the perſons, whether Jews or Gentiles, or both, to whom the Promiſes of the New Covenant did belong.

To the firſt, the Apoſtle makes this reply, Gal. 2.16. that a man is not juſtified by the works of the Lw, but by the Faith of Jeſus Chriſt; which he makes good to them by ſeveral Arguments (which I muſt not now inſiſt upon) and particularly from the example of Abraham, in whom they ſo much boaſted, He himſelf was juſtified by faith and not by works, Gal. 3.6.

And as to the ſecond, he proves to them, Firſt, That they were not therefore to repute themſelves the bleſſed Seed of Abraham, and Heirs of the Promiſe, becauſe they were naturally deſcended from him, and ſo had Abraham to their Father, Rom. 9.7. The Seed of Abraham it was multiplex, not one, but divers, one by Iſhmael, and another by Sarah ▪ Now if they were the Children of the Promiſe, quà filii, as they were the natural Sons of Abraham, then Iſhmael as well as Iſaac, and Eſau as well as Jacob, ſhould have inherited the Bleſſing. Yea, but the Promiſe was not made to Seeds, as of many, but to one Seed only, which he in this ſecond place proves to be only ſuch, whether Jew or Gentile, that ſhould, as Abraham did, believe in Jeſus Chriſt, and do the works of Abraham. Such, as elſewhere 'tis expreſt, that were Jews inwardly, and whoſe circumciſion was that of the heart, and in the Spirit, and not in the letter, Rom 2.28, 29. Such as were born of the Spirit and not of the Fleſh, Gal. 4.29. Such as are not only of Iſrael, but Iſraelites indeed, Rom. 9.6. Such as walked in the ſteps of the Faith of Abraham, Rom. 4.12. Theſe he tells them were truly, and only to be reputed the Children of Abraham, Gal. 3.7. and Heirs of the Promiſe, Gal. 3.29. and the Seed of Abraham; in the beginning of the ſame Verſe, and the Seed to whom the promiſe was made, ver. 19. of the ſame Chapter: and therefore Children of the promiſe, Gal. 4.28. Yea though they were Gentiles, and of the moſt vile and deſpicable amongſt the Gentiles, Scythians and Barbarians, yet upon believing they were to be owned for the Children, and of the bleſſed Seed of Abraham, Gal. 3.26. for there is no difference ſaith the Apoſtle to the Romans, chap. 2.22. and 10.12. And if no difference, no diſtinction, and ſo ſtill but 〈 in non-Latin alphabet 〉 , one Seed. And conſequently all the Bleſſings and Priviledges of the Covenant made with Abraham did equally belong to them with the Jews. And 'tis obſervable how much the Apoſtle, both here and elſewhere, labours in this argument, v. 8. of this Chapter. The Scripture foreſeeing that God would juſtifie the Heathen through Faith, preached before the Goſpel to Abraham, ſaying, In thee ſhall all Nations be bleſſed. And ver. 9. So then they which be of Faith, are bleſſed with faithful Abraham. And ver. 13, 14. Chriſt hath redeemed us from the curſe of the Law, &c. That the bleſſing of Abraham might come on the Gentiles through Jeſus Chriſt. And Rom. 3.29, 30. Is he the God of the Jews only? Is he not alſo of the Gentiles? yes of the Gentiles alſo, ſeeing it is one God, which ſhall juſtifie the circumciſion by faith, and the uncircumciſion through Faith: which he proſecutes more at large, chap. 4. ver. 9, 10, 11, 12, 13.16, 17.

Thus you ſee, how much the Apoſtle labours, as his great deſign, to demonſtrate to the Jews, that the Gentiles were included in the Promiſe made to Abraham, and were to be bleſſed in and with him: Yea but upon what account? Why becauſe they alſo were Children of the promiſe, Gal. 4.28. and that Seed to whom the Promiſe was made, Rom. 4.13.16. But how come they to be of his Seed, being not of the ſtock of Iſrael? Why, by being of the Faith of Abraham, Rom. 4.12.16. that is by believing in Jeſus Chriſt, Gal. 3.26.

And from hence 'tis clearly to be inferred, that the Jews had no cauſe either to boaſt of their being the Children and Seed of Abraham, unleſs with him they did believe: or to exclude the Gentiles from being ſo, if they did believe; ſince 'twas not Birth or Nation, but Faith that entitled them to be his Seed. Thus the Argument runs clear, and is convictive: But if by Seed here we underſtand Chriſt perſonal, and not Chriſt myſtical, that is Believers in Chriſt, his argument is neither proper, nor concluſive, at leaſt not ſo evident, and ſutable to the Apoſtles main intendment in the words.

2. This ſenſe of the word is moſt agreeable to that account, which we have here and elſewhere given of this Covenant made with Abraham. The great thing promiſed in this Covenant was the giving of a Meſſiah, in whom all the Nations of the World ſhould be bleſſed, Luke 1▪68, 69, &c. And that by Faith in him, their iniquities ſhould be forgiven, Rom. 4.7, 8. and they juſtified, Gal. 3.8. and freed from the curſe, ver. 13. and receive the Spirit, ver. 14. and be admitted to the inheritance, ver. 18. and have righteouſneſs and life, ver. 21. All which is ſaid to be confirmed of God in Chriſt, ver. 17. of the ſame Chapter. Now all theſe priviledges, which are but ſo many branches of the Covenant, they are here made expreſly not to Chriſt but to Believers, as the Seed of Abraham. Nor can they any way poſſibly be applicable to Chriſt himſelf. For he is the perſon here promiſed, and therefore not the perſon to whom the promiſe is made. The Father did not Covenant with Chriſt to give him Chriſt, (that's a Poſition ſo abſurd, that the Reaſon of man can never give entertainment to it) but to give him to Believers, they are without doubt the parties to whom God engageth to give the Meſſiah. And 'tis as evident alſo that the ſeveral Bleſſings of the Covenant before mentioned were promiſed to them, and not to him. For had he any ſins to be forgiven? or was he to be freed from the Curſe of the Law, who therefore came into the World, that he might bear the Curſe for us? or did he ſtand in need of an inheritance, righteouſneſs, and life? Since therefore the ſeveral particulars of this Covenant with Abraham, are made over to him, and to his Seed, and ſince by his Seed in this place cannot be meant Chriſt (the bleſſing therein promiſed, being not compatible to him, but to Believers) it neceſſarily follows, that by Chriſt in the Text we are to underſtand not Chriſt perſonal, but Chriſt myſtical; that is, the whole Body of Believers, both Jew and Gentile, united in one by Faith in Jeſus Chriſt.

3. But thirdly, to name no more, the Apoſtle himſelf doth thus interpret his own meaning in the cloſe of this Chapter, ver. 26, 27, 28, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Chriſt Jeſus: and ver. 29. it follows, If ye be Chriſts, then are ye Abrahams Seed, and Heirs according to the Promiſe. And what can be ſpoken more expreſly to inſtruct us, that by the one Seed, he meant both Jew and Gentile, as believing in Jeſus Chriſt? They are all, he tells you, baptized into Chriſt, they have all put on Chriſt, they are all one in Chriſt: They are Chriſt's, They are all the Seed of Abraham, and they are all joint-heirs of the Promiſe: Which we have yet in more direct terms expreſt by the ſame Apoſtle in his Epiſtle to the Romans, where he treats of the ſelf ſame argument, chap. 9. ver. 7, 8. Neither becauſe they are the Seed of Abraham, are they all children, but in Iſaac ſhall thy ſeed be called: that is, (as he expounds himſelf in the following verſe) They which are the children of the Fleſh, theſe are not the children of God; but the children of the promiſe (and who are they but Believers?) are counted for the Seed.

And thus having cleared the Apoſtles ſenſe and meaning in this place, and ſhewed how little it ſpeaks in favour of that opinion, that the Covenant was made with Chriſt; I ſhall now proceed to make it good by further Argument, that Believers, and not Jeſus Chriſt, are the parties with whom God ſtipulates in the New Covenant.

And firſt, From thoſe Names and Titles that are given to Jeſus Chriſt with reference to this Covenant. He's called the Angel, or Meſſenger, that brought the glad tydings of it to the World, Mal. 3.1. The Prince, that is the Lord and Founder of it, Dan. 11.22. The Mediator, by whom it was procured for and conveyed to us, Heb. 12.24. The Surety, that ſtands bound for the performance of it, Heb. 2.22. And by his death he is ſaid to ratifie and confirm it, Dan. 9.27. Upon which account it is by the Evangeliſt called the New Teſtament in his blood, Luke 22.20. Now that all theſe are ſpoken of Jeſus Chriſt with relation to the Covenant of Grace, is ſo abundantly evident, that there ſhall need no other proof of it, than meerly to view the ſeveral places, whence they are cited. But are theſe conſiſtent with his being a party in this Covenant? What? Did he as Prince frame and found this Covenant for himſelf? Or was he Meſſenger, and Mediator, and Surety to himſelf? Or did he dye to confirm it to himſelf? And if not to himſelf, to whom then, but to Believers? Was it not for them that he founded this New Covenant? And to them that he brought the glad tydings of it? And for them that he mediates? And for them that he dyed, that they might be confirmed, and aſſured in the truth of it? 'Tis they then, and not Jeſus Chriſt, with whom this Covenant is made.

Yea, but is not he expreſly by the Prophet called our Covenant? Iſaiah 42.6. It's true, and ſo is Circumciſion, Acts 7.8. Gen. 17.13. And ſo are the Saints themſelves, Dan. 11.28.30.32. But who ſees not, that theſe muſt of neceſſity be taken in a figurative and not a proper ſenſe; An uſual way of ſpeaking to give the name of the adjunct to its proper ſubject, and of the thing ſignified to its ſign, and of the Effect to its Cauſe and Author. And thus 'tis here, the Saints they are called the Covenant, as they are the proper Subjects of it, Iſa. 55.3. And Circumciſion as it is the Sign and Seal of it, Rom. 4.11. And Jeſus Chriſt, as he is the Mediator and Founder of it, Heb. 8.9. But,

2. Where ever we read of the Sanction and promulgation of this Covenant, there we ſhall find, that Believers themſelves (and not Chriſt) are ſtill mentioned, as the Parties with whom God ſtipulates and agrees. When God covenanted with Abraham, who are the Parties there engaged? God and Chriſt, or God and Abraham? See Gen. 17. ver. 2. I will make my Covenant between me and thee: and ver. 4. Behold my Covenant is with thee: and ver. 7. I will eſtabliſh my Covenant between me and thee, and thy ſeed after thee: and again, ver. 10. This is my Covenant which ye ſhall keep between me and you, and thy ſeed after thee. And as God here promiſeth to bleſs Abraham; ſo Abraham alſo he declares his acceptance of the terms upon which 'tis propounded, and ſeals to the Agreement on his part: ver. 23. of the ſame Chapter, And Abraham took Iſhmael his Son, and all that were born in his Houſe, &c. and circumciſed the fleſh of their foreskin, in the ſelf ſame day, as God had ſaid unto him. And this afterwards God himſelf gives as a reaſon, why he would bleſs his Seed, as he had promiſed. Gen. 26.5. Sojourn in this Land (ſaith God to Iſaac there) and I will be with thee, and bleſs thee, for unto thee and thy Seed, I will give all theſe Countries, and I will perform the Oath which I ſware unto Abraham thy Father, &c. Why? Becauſe that Abraham obeyed my voice, and kept my charge, my Commandments, my Statutes, and my Laws. But what was that charge? &c. Why; not only that he ſhould circumciſe Iſhmael, with the reſt of the Males in his Family, but that he ſhould walk before the Lord and be upright, Gen. 17.1.

From all which we learn, (1.) That this tranſaction betwixt God and Abraham, it was not meerly a Teſtament but a Covenant: (2.) That this Covenant is mutual betwixt God on the one part, and Abraham and his Seed on the other: (3.) That as God promiſeth to bleſs Abraham, ſo he alſo accepts of the terms, and engageth to keep his Statutes and his Laws, and ſets to his Seal for performance. For ſo the Apoſtle calls Circumciſion, Rom. 4.11.

Again, When this Covenant, with ſome further additions to it, is renewed with the Iſraelites, the Seed of Abraham, who are there mentioned as the Parties covenanting with God; Is it not the Iſraelites, each man for himſelf in his own perſon? It's true, the Apoſtle tells us, that it was ordained by Angels in the hand of a Mediator, Gal. 3.19. that is, by the intervention of Moſes, who was herein a Type of Jeſus Chriſt, the Mediator of the New Covenant, as the Apoſtle ſtiles him, Heb. 8.6. Yea, but the Covenant for all that, it was made, though by the hands of Moſes, yet with the Iſraelites themſelves, and not with him, as Mediator in their behalf. But let's conſult the place it ſelf, ſince there we ſhall find the fulleſt account, I meet with, of the moſt ſolemn manner of entring into Covenant with God. Firſt, Moſes he goes up into the Mount, and there receives the Covenant from the mouth of God himſelf, Exod. 19.3, 4, 5, 6. The ſum of which, as you there read, was this, viz. That if they would obey the voice of God indeed, and keep his Commandments, that they ſhould then be a peculiar treaſure above all people, &c. This Moſes upon his return propounds to the People from God, for their conſent: ver. 7. And Moſes came, and called for the Elders of the People, and laid before their faces all theſe words, which the Lord commanded him. And the people hereupon declare their conſent to theſe propoſals, ver. 8. And all the people anſwered together, and ſaid, All that the Lord hath ſpoken we will do: which Moſes again reports back to God, in the cloſe of that verſe; And Moſes returned the words of the People unto the Lord.

And then, having made a more particular rehearſal of the Laws and Statutes, which God had commanded them to obſerve: in the four following Chapters he again propounds them to the people, and they again declare their acceptance of them: Chap. 24. ver. 3. And Moſes came and told the People all the words of the Lord, and all the Judgments. And all the People anſwered with one voice, and ſaid, All the words which the Lord hath ſaid will we do. And thus the Covenant being mutually both on God's part and on the Iſraelites aſſented to, he immediately cauſeth an Altar and twelve Pillars to be erected: An Altar to the Lord, and twelve Pillars, as repreſentative of the twelve Tribes of Iſrael (ver. 4.) who having offered Sacrifice thereon, (ver. 5.) he takes one half of the blood thereof, and ſprinkleth it upon the Altar, to ſignifie the Peoples ſealing their part to God, ver. 6. and the other half he ſprinkleth upon the People, to ſignifie Gods ſealing on his part to them, ver. 8. which is therefore called in the cloſe of that verſe, the Bloud of the Covenant, which God had made with them; that is, the Blood by which the Covenant was mutually ratified and ſealed betwixt God and Iſrael: Upon which account Moſes tells them, that they had avouched the Lord to be their God, and to walk in his ways, and keep his Statutes, &c. And that the Lord had avouched them to be his peculiar People as he had promiſed, &c. Deut. 26.16, 17, 18, 19. And thus you ſee in theſe two famous inſtances of God's covenanting firſt with Abraham, and then with Iſrael, that not Jeſus Chriſt, but Abraham and Iſrael were the Confederates, that became engaged to God for the performance of the terms therein required. And were not they, for the main, under the ſame Covenant with Believers in the Goſpel? As to Abraham the caſe is evident, read Gal. 3. and Rom. 4. and then tell me whether he were not under a Covenant of Grace? And as to Iſrael, though there were ſeveral Appendices, Types, and Shadows ſuperadded by Moſes, which are now done away, yet is there any other difference betwixt that, and the Evangelical Diſpenſation? Are they not eſſentially, and for ſubſtance the ſame? Had not they the ſame Chriſt exhibited in Types and Sacrifices, which we have explicitely revealed in the Goſpel? And were not the ſame ſpiritual Bleſſings in him, as pardon of ſin, juſtification, and eternal life, &c. promiſed to them? And were not the ſame ſubſtantial Duties, as Repentance, and Faith, and Obedience required of them? And was it not therefore the great buſineſs of Chriſt and his Apoſtles, in their frequent conteſts with the Jews, to demonſtrate the conformity of their Doctrine with the Law of Moſes, and that they taught nothing but what Moſes and the Prophets had before revealed to them? For proof of this, let theſe following places be conſulted. Joh. 5.45, 46, 47. Joh. 6.45. Joh. 10.34. Luke 4.17, 18, 19, 20, 21. Luke 16.29. Luke 24.27. and 44. Luke 18.31. and Luke 1.70. Acts 3.18, 19.21, 22, 23. Act. 10▪43. Acts 26.22. Acts 24.14, 15. Acts 28.23. 1 Cor. 10.2. Rom. 1.2. and 3.21. Eph. 2▪20.

And if Abraham and Iſrael were for the main under the ſame Covenant of Grace with us, 'tis evident that therein Believers themſelves were the parties that ſtood engaged to God, and conſequently that the Covenant of Grace is made with them, and not with their Mediator in their behalf. This Argument is ſo clear and convictive, as that 'tis impoſſible to avoid the power of it, otherwiſe than by ſaying that they were not ſaved, as we, by a Covenant of Grace, which, as it openly affronts the teſtimony of Chriſt and his Apoſtles, as may be ſeen in the places before mentioned, and more particularly from what the Apoſtle Paul hath delivered upon this Argument in his Epiſtles to the Romans and Galatians; ſo it neceſſarily infers this monſtrous concluſion, that Old Teſtament Believers were ſaved, as never any man yet was, and as 'tis impoſſible that any ſince the fall of Adam ſhould be; that is, by a Covenant of Works. For there is no medium betwixt theſe two: If it be not of Works, it muſt be by Grace, as the Apoſtle argues Rom. 11.6.

However, they covenanted with God, each man for himſelf, and what reaſon can be given that Jeſus Chriſt ſhould undertake or ſtand engaged more for us than them? or that we (if ſaved as they, Acts 15.11.) ſhould not lye under the ſame actual engagements to Faith and Obedience, eſpecially ſince our duty is more plain, and our knowledge more clear, and our reward more expreſs, and our aſſiſtance by the Spirit more influential, and our advantages and obligation to God every way greater and more perſwaſive?

But to be ſhort, doth not Scripture affirm the ſelf ſame thing of Goſpel Believers? Are not they ſtill expreſt as Parties, whereever we find, either in the Old or New Teſtament, any mention made of the New Covenant? Jer. 31.31. Ezek. 34.11.25, &c. Ezek. 37.24, 25, 26, 27. Iſa. 55.3. Iſa. 61.8, 9. Heb. 8.10, 11, &c. Heb. 10.16. That theſe Texts ſpeak of the Goſpel Covenant is unqueſtionable, or elſe we have no ſuch thing revealed in Scripture. But with whom is it there ſaid to be made? with David the Prince, and Shepherd, as Chriſt is there ſtiled by Ezekiel? No, But with the Sheep and Flock, with the Houſe of David, and the Houſe of Iſrael, that is, with Believers, who are expreſt under thoſe Old Teſtament Names, of Iſrael and Jacob, and Seed of Abraham, &c. And whereas ſome object, that 'tis conſtantly called in Scripture God's Covenant, and not ours, the reaſon is obvious, from what hath been already ſaid, viz. That God as abſolute Lord and Soveraign, he contrives and frames, and propounds this Covenant to us, and all that we have to do, is only to ſubſcribe and ſeal to it. And therefore not properly our Covenant, but God's, becauſe he made it, and not we: Though this alſo is to be here obſerved, that Believers are ſaid not only to enter into Covenant, but alſo to make Covenant with God, which is given as a conſtitutive Character of a Saint: Pſal. 50.5. Gather my Saints together unto me (ſaith God there) But who are they? Why, thoſe that have made a Covenant with me by Sacrifice: Upon which account 'tis alſo by the Prophet called their Covenant, Ezek. 16.61. Then ſhalt thou remember thy ways and be aſhamed, when thou ſhalt receive thy Siſters, thine elder, and thine younger, and I will give them unto thee for Daughters, but not by thy Covenant.

3. As the Covenant is expreſly ſaid to be made with Believers, ſo 'tis frequently ſpoken of in Scripture, as their proper act to ſtipulate with God therein, and by their own conſent to engage themſelves to him. Hence they are ſaid to make Covenant with God, 2 Kings 23.3. and to enter into Covenant, Deut. 29.10, 11, 12. and join themſelves to the Lord by Covenant, Jer. 50.5. and ſubſcribe with the hand to the Lord, Iſa. 44.5. And give themſelves to the Lord, 2 Cor. 8.5. and to avouch the Lord to be their God, and to walk in his ways, Deut. 26.16, 17. And what can all this ſignifie leſs than their actual conſent and agreement to the Covenant? But there are yet two expreſſions more in Scripture, that deſerve more particularly to be taken notice of, as ſpeaking more fully to this purpoſe. The firſt you have Pſal. 50.5. the place before mentioned, Gather my Saints together unto me, that have made a Covenant with me by Sacrifice. That have made] ſo we render it, but according to the original it is, that have cut a Covenant with me: which phraſe, upon the like account, is alſo uſed by the Prophets. A mode of ſpeech taken (as before was obſerved) from the uſual manner of making and confirming Covenant, which was by cutting and dividing the Beaſt then offered in Sacrifice, and paſſing mutually betwixt the parts of it, whereby they did in effect ſay, Let it be done to me, as to this Sacrifice, if I ſhall preſume to violate this Covenant: to which Chriſt ſeems to allude, Mat. 24.51. The Lord of that Servant ſhall come in a day, when he looketh not for him, and in • n hour that he is not aware of, and ſhall cut him in ſunder, and appoint him his portion with the Hypocrite, &c. Thus are God and Believers mutually engaged to each other. They make a Covenant by Sacrifice, and there • n they interchangeably ſet to their Seals: as God ſeals to them, Eph. 1.13. ſo they alſo • eal to God, Joh. 3.33.

The other place we have Ezek. 20.37. And I will cauſe you to paſs under the rod, and • will bring you into the Bond of the Covenant▪ See here's a Covenant with a Bond and Obligation annexed to it, and into this Bond every Soul muſt enter, that covenants with God, and their entrance it muſt be by paſſing under the Rod; which is a manifeſt alluſion to what we find commanded in the Levitical Law, as to the manner of tything their Flocks and Herds: Levit. 27.32. And concerning the tythe of the Herd or of the Flock, even of whatſoever paſſeth under the Rod, th • tenth ſhall be holy unto the Lord, &c. The Jews were a carnal and ſelfiſh People, that were ready to put off God with the worſt, the hal • , the blind, and lame, and to keep the beſt to themſelves, as God complains of them by his Prophet, Mal. 1.13, 14. and therefore God would not leave it to their choice, what ſhould be his, but appoints, that every tenth, as it came in order out of the Fold, and ſo paſſed under the Shepherds Rod or Staff, by which he numbred them, as they came out, ſhould be ſet apart for himſelf. This whether it were good or bad, God would have it, it muſt not be changed, ver. 33. And thus muſt every Soul, that becomes holy and conſecrated to the Lord, paſs into the Bond of the Covenant: They muſt all come under the Rod, that is, they muſt come one by one, and every one for himſelf, engage to be the Lords. And that which renders this place, with that alſo of the Pſalmiſt, the more conſiderable, is this, that they are both ſpoken with reference to Goſpel-times, as might, were it needful, be ſufficiently evidenced from the context of both thoſe Scriptures. But beſides the Teſtimony of Scripture, even that of Reaſon it ſelf might be ſufficient to evince the neceſſity of our ſtipulating with God in the New Covenant, as they did in the Old. For who can poſſibly imagine, that God ſhould oblige himſelf to the Creature, and in the interim leave the Creature at liberty, without being engaged to himſelf? What? God bound by Covenant to pardon our ſins, and heal our backſlidings, and take us into the relation of Friends, and Children, and make daily Proviſions for us? To ſpread our Table, and fill our Cup, and take the care of and protect us, and after all receive us unto Glory? And yet we not bound to repent of our ſins? And believe in him, and love him, and live in obedience to his Laws and Government? Who can entertain ſuch unworthy thoughts of God, that believes him to be infinitely wiſe and holy? One that hath made all things for himſelf? Prov. 16.4. and hath alſo ſworn, that every knee ſhall bow, and every tongue ſhall confeſs to the Lord? Iſa. 45.23.

4. The Nature and Deſign of thoſe two great Goſpel Ordinances, Baptiſm and the Lords Supper, which Jeſus Chriſt hath inſtituted in his Church, do neceſſarily ſuppoſe this. That theſe are Seals, and Seals of the New Covenant, and mutual Seals, appointed not only as Badges of our profeſſion, but Bonds and Obligations by which we formally engage our ſelves to God, as he to us, are things avowed by all. But who now are the perſons here ſealing? Chriſt or Believers? 'Tis they that are baptized, and they that eat the Fleſh and drink the Blood of Chriſt; and conſequently they, and not Chriſt, that are the Parties engaged in this Covenant? For what hath any man to do to ſeal to any Covenant, wherein he is not a perſon concerned?

Firſt for Baptiſm, Do we not therein perſonally every one for himſelf, promiſe to forſake our ſins, and deny our ſelves, and quit our carnal and worldly intereſts, and renounce the works of the Fleſh and of the Devil? Do we not ſolemnly dedicate, and give up our ſelves to Father, Son, and Holy Ghoſt, in whoſe Names we are baptized? Do we not there profeſſedly own God as our Creator and Father, to love him, and to live in a dutiful and obediential obſervance of him? And to accept of Jeſus Chriſt as our Mediator and Redeemer, in all his Offices, to ſubmit to his Doctrine, Laws, and Diſcipline? And to receive the ſacred Spirit as our Guide, to be led and governed by him in all the actions of our lives? This Profeſſion grown perſons were ever required to make, upon their firſt admiſſion into Church • Society. And though for Children this be done by their Sureties, yet 'tis no leſs obliging, than if it had been done in their own perſons: For ſince Parents have an undoubted Soveraignty over their Children in their minority, they are thereby inveſted with a right to diſpoſe of them at pleaſure, provided it be not to their prejudice. If Hannah begs, and obtains a Son from God, ſhe may give him back again to God, and devote him to his uſe and ſervice. And if a Father ſettles an Eſtate upon his Child, he may oblige him to pay ſuch lawful Debts and Annuities as he hath thought meet to charge upon it, and hereby the Child is no leſs engaged to performance, than if it had been his own act and deed. However, in the firſt and moſt pure Ages of the Church, ſuch as were admitted to Baptiſm in their infancy, when they came to years, and were inſtructed, by Catechiſts particularly appointed for that purpoſe, in the Principles of Chriſtianity, they then were brought into the Publick Congregation, and there in their own perſons did own, and ratifie, and take upon themſelves what their Sureties had promiſed in their behalf. Upon which account Baptiſm is called by the Apoſtle the anſwer of a good Conſcience towards God, 1 Pet. 3.21. In which words the Apoſtle hath reſpect to the queſtions, that were then by the Miniſter propounded to the party to be baptized, and the anſwer he gave to them. Doſt thou believe the Articles of the Chriſtian Faith? Doſt thou renounce the World? &c. Doſt thou give up thy ſelf entirely to Jeſus Chriſt, and promiſe to be faithful to him? Theſe were the Queſtions uſually propounded to the Chriſtian Converts at their Baptiſm, to all which they were to anſwer, I do believe, I do renounce, I do promiſe. And this is that (ſuppoſing it to be ſpoken ſincerely, and from the heart) which the Apoſtle here calls, the anſwer of a good conſcience. The true Baptiſm indeed, that ſaves us, as he there ſpeaks, and not the putting away the filth of the fleſh, by being either immerſt in Water, or having that poured upon our Faces.

Again, When we approach to the Table of the Lord, and are there admitted to the ſacred Communion of the Body and of the Blood of Jeſus Chriſt, as the Apoſtle expreſſeth it, 1 Cor. 10.16. Do we not then renew our Covenant with God, and ſolemnly declare that we take him to be our God, and give up our ſelves alſo to him to be his People? Do we not engage to love him, and believe in him, and to walk in all ways of holineſs and obedience well pleaſing in his ſight? Do we not then ſay with David, Pſal. 119.94. Lord I am thine? His indeed we ever were, as made and redeemed by him, but now we become his by our own actual choice, and ſolemn dedication of our ſelves unto him.

How therefore any that are baptized, and admitted to the Lords Supper, ſhould imagine, that they are not parties that ſtand engaged to God in the New Covenant, I underſtand not, ſince thereby they do no leſs ſolemnly avouch the Lord to be their God, and to walk in his ways, and to keep his Statutes and Commandments, than Iſrael did at Mount Horeb: To me 'tis an argument that theſe men were yet never duly inſtructed in the nature and uſe of theſe Goſpel Inſtitutions. As Chriſt told the Woman of Samaria, they worſhipped they knew not what; ſo we may ſay to them, they know not what it is to be baptized, and to partake of the Table of the Lord.

5. Laſtly, If Believers are not the parties, but Chriſt, that ſtand engaged to God by the New Covenant; how then comes it to paſs that they are charged with the commiſſion of any ſin? or in any ſenſe puniſht for it? That Believers, as well as others, may and do become guilty of ſin, is evident from expreſs Scripture. For in many things, ſaith the Apoſtle James, we offend all, Jam. 3.2. And he that ſaith he hath no ſin, he lyeth, ſaith John, and the truth is not in him, 1 Joh. 1.8. And why elſe did Jeſus Chriſt inſtruct his Diſciples to pray daily for the remiſſion of their ſins, (Math. 6.12.) if they had no ſins to be forgiven? Sin then they do, that's unqueſtionable, yea and upon their ſinning they alſo become liable to temporal puniſhments, though exempted from thoſe that are eternal. Was not Jacob puniſhed for his lying to get the Bleſſing? And Aaron and Moſes puniſhed for their paſſion and disbelief, Numb. 20.12. And David puniſhed for his Murder and Adultery? And the believing Corinthians puniſhed for their undue celebration of the Lords Supper? 1 Cor. 11.30. But how come they to be guilty of ſin, or puniſhable for it? For where there is no ſin, there no puniſhment can be due (and conſequently it would be injuſtice in that caſe to puniſh) And where there is no Law, there can be no ſin, as the Apoſtle argues; for all ſin 'tis 〈 in non-Latin alphabet 〉 , the tranſgreſſion of ſome Law, as he defines it, 1 Joh. 3.4. But what Law is that by which Believers become obliged to Obedience? The Old Covenant, or Law of Works? No. That's long ſince abrogated, and laid aſide by the mediation of Jeſus Chriſt, and therefore no more obliging or convictive to ſuch as are in Chriſt, Rom. 6.13. For ye are not under the Law, but under Grace. By Grace there the Apoſtle means the Covenant of Grace, as by Law, the Covenant of Works. And ſuch is the oppoſition betwixt theſe two, that he who is under one, cannot be under the other, any more than ſhe that's married can be under the power of another Husband, till the firſt be dead. As he further argues in the following Chapter, ver. 1, 2, 3, 4, 5, 6. The concluſion from all which is this, that being married to Chriſt, we are freed from the Law. But how then become Believers obliged to duty, or convict of ſin? By what Law, ſince not by the Law of Works? What? By the Law of Grace, the New Covenant? Neither, according to the ſentiments of ſuch as ſay that the Covenant was made with Chriſt, and not with Believers. For if they be not the parties that ſtand engaged for ſervice and obedience to it, neither can they be charged with guilt in not obeying it. Suppoſe that any one ſhould covenant and agree with a third perſon in my behalf, that if I be put into the poſſeſſion of ſuch an Office, or Eſtate, I ſhall pay ſuch a Rent, or homage, by way of acknowledgment, my conſent and ſtipulation thereto being not required. Who now ſtands bound, he or I, for the performance of theſe Conditions? or who ſhall be charged with breach of Covenant, in caſe of non-performance? Gratitude indeed and Ingenuity may perſwade me to uſe all poſſible endeavours to perform what my friend in kindneſs hath promiſed for me. Yea, but in Law I am not bound thereto, but he only that entred into Bonds for me; and conſequently, if I neglect or refuſe to pay ſuch Rents, and Acknowledgments, the default ſhall be charged not upon me but him. He's the only Offender in Law, not I: for where there is no obligation to obedience by Law, there can be no ſin or offence againſt it.

And thus by affirming the New Covenant to be made with Jeſus Chriſt, and not with Believers, they do not only acquit themſelves from all ſin, and poſſibility of ſinning, which is flatly contrary to the expreſs teſtimony of Scripture, but they alſo in effect charge Jeſus Chriſt with their ſins, and make him legally guilty of all the violations of the Covenant, which are Conſequences of ſo foul and black a nature, as that no ſober mind can entertain a thought of them, or of the Principles whence they ſpring without abhorrence.

I have been the more large upon this argument, ſince this opinion, of the Covenants being made with Chriſt and not with Believers, as it is of dangerous conſequence, and evidently deſtructive to the power of Godlineſs, ſo it hath gained much upon the minds of men, partly from the corruption of Mans nature, that readily entertains what ever makes for liberty, and promiſeth indulgence to the fleſh, and gives a diſpenſation from the more ſtrict obſervances in Religion: And partly from the Nature of the Doctrine, that tends to take Men off from the trouble of duty, and obedience, and to gratifie them in their deſires of eaſe and pleaſure: And partly from the worth and credit of ſome Seers in Iſrael, that have unwarily preacht and pub • iſht this to the World, either by inadvertency, taking it up as a traditional Doctrine without due examination, or by miſtake, not rightly diſtinguiſhing betwixt the Covenant of Redemption (which 'tis evident was made with Chriſt) and the Covenant of Grace, which is made with Believers.

But if Jeſus Chriſt be the Author, Mediator and Confirmer of this New Covenant, by his death and interceſſion in the behalf of ſinners: And if Believers themſelves and not Chriſt are ſtill mentioned in Scripture, as the party with whom God Covenants, as from the inſtances of Abraham, and Iſrael, and Goſpel Saints 'tis evident: And if it be made their act to ſtipulate with God therein, they enter into Covenant with the Lord, and they join themſelves to him by Covenant, and they cut a Covenant with him, and they avouch the Lord to be their God, and they ſubſcribe with the hand to the Lord, and they paſs under the Rod, and come into the Bond of the Covenant, and give themſelves to the Lord: And if they be the perſons only that ſeal with God in this Covenant, and that this be the proper uſe, and deſign of thoſe two great Goſpel Inſtitutions, Baptiſm and the Lords Supper: And laſtly, if they become guilty of ſin in their non performance of the terms of it, and are puniſh • ble for their defaults: Then 'tis no more to be doubted, but that Believers, and not Chriſt, are the ſole parties with whom God tranſacts in the New Covenant, which was the thing to be demonſtrated.

PROPOS. X. Of the terms of the New Covenant.

THIS New Covenant made with Believers in Jeſus Chriſt for life and glory, it is not only conſiſtent with, but doth neceſſarily, as ſuch, imply certain terms and conditions annexed to it, which we are indiſpenſably obliged to accept and perform. The Covenant is made up of Promiſes and Commands, Priviledges and Conditions; the former contain our happineſs, the latter our duty, and theſe two they muſt not be ſeparated.

What a Condition is, every one, I ſuppoſe, underſtands, that hath but ſeen any ordinary Leaſe or Indenture. By that we know there • s ſomewhat demiſed and granted, as the • ree and peaceable enjoyment of the Premi • es, with all Emoluments and Appurtenan • es belonging to it: And there is alſo ſomewhat therein required and enjoined, as the payment of the Rent reſerved, and keeping the Premiſes in repair, &c. which if done and performed accordingly, the Tenant is continued in poſſeſſion. But if it ſo happen, that the ſaid Rent be unpaid, or the Premiſes ſuffered to go to decay, then the Leaſe is forfeited, and the party may by Law be ejected. So that a Condition you ſee is that, which on our part is required, upon the performance of which ſome good, or emolument, is to be received, and enjoyed by us, but in caſe of non-performance the whole is loſt, either by forfeiting our right, or by having at firſt no rightful claim to it. And thus we ſay that Faith and Repentance, &c. are Conditions of the New Covenant. God therein indeed gives and grants pardon of ſin, and eternal life to ſinners, but with this proviſo, that they repent of their ſins, and believe in Jeſus Chriſt, &c. which if they do accordingly, the Bleſſings promiſed become theirs, and they are continued in the poſſ • ſſion of them, but if they fail in the ſincere performance of theſe duties, their ſins ſhall not be pardoned, no • their ſouls eternally ſaved, as is afterwards to be ſhewn.

This is that which I call the condition o • the Covenant. Nor can I ſee any juſt reaſon why any ſhould be offended with the word. For do we not in all contracts call that a condition to the performance of which we ar • by Covenant obliged upon penalty of forfeiture in caſe of non • performance? As if you ſhall pay ſuch a Fee, or Homage to the Court, you ſhall enjoy ſuch an eſtate, otherwiſe you ſhall loſe the poſſeſſion of it? And in all Agreements thoſe are the conditions, which are the terms upon which the diſagreeing parties mutually accord: As Luke 14.32. it's ſaid of the King that was not able to war with him that came againſt him, that he ſent his Embaſſadours, an deſired conditions of Peace: And thoſe in Logick conditional propoſitions upon which the conſequent hath an evident dependance upon its antecedent? As if you forgive men their treſpaſſes, your heavenly Father will alſo forgive you, but if ye forgive not men their treſpaſſes, neither will your Father forgive you your treſpaſſes, Math. 6.14, 15. If we would judge our ſelves, we ſhould not be judged of the Lord, 1 Corinth. 11.31. If ye keep my Commandments, ye ſhall abide in my love, Joh. 15.10. If thou ſeekeſt for wiſdom, as ſilver, and ſearcheſt for her, as for hid treaſures, then ſhalt thou underſtand the fear of the Lord and find the knowledge of God, Prov. 2.4, 5. If ye live after the fleſh ye ſhall die, but if ye through the ſpirit do mortifie the deeds of the fleſh, ye ſhall live, Rom. 8.13. If thou doſt well, ſhalt thou not be accepted? Gen. 2.7. If we confeſs our ſins, he is faithful to forgive, 1 Joh. 1.9. Are not all theſe conditional propoſitions? Doth not reaſon, and common language teach us to ſpeak thus? And who ever yet called them by any other name? I have therefore the rather inſtanced in theſe Scriptures, that you might ſee how confeſſing our ſins, and forgiving others are made conditions of Gods forgiving us: And judging our ſelves is made the condition of our not being condemned of the Lord: and a diligent ſeeking after wiſdom a condition to our finding of it. And doing well a condition of our acceptance with God; and keeping the Commandments of Chriſt a condition of our abiding in his love. And mortifying the deeds of the fleſh a condition of eternal life.

Again, do not all men distinguiſh the promiſes (which are but ſo many ſeveral branches of the New Covenant) into abſolute, and conditional? And are not all acknowledged to be conditional, excepting ſuch, as promiſe the firſt grace? As for inſtance, that the meek ſhall inherit the Earth, Math. 5.5. That if we humble our ſelves under the mighty hand of God, he will exalt us, 1 Pet. 5.6. That they that take the yoke, and ſubmit to the burden of Chriſt, ſhall find reſt and eaſe to their ſouls, Math. 11.28, 29. That they that hunger and thirſt after righteouſneſs ſhall be ſatisfied, Math. 5.6. &c. Theſe and many more of the like nature, are commonly ſaid to be conditional promiſes. And if meekneſs be acknowledged the condition of inheriting the Earth, and humiliaton of being exalted, and taking the yoke of finding reſt, and hungring and thirſting of being ſatisfied, why may not being pure in heart be alſo termed the condition of ſeeing God, and obedience the condition of eternal life, when they are all promiſed in the ſame way, and upon the like terms?

Beſides is it not commonly ſaid that one Grace may be the condition to an other? As ſincerity to confidence, 1 Joh. 3.21. Humility to ſpiritual growth and ſtrength, Jam. 4.6. Faith and Hope to rejoicing in God, &c. 1 Pet. 1.

And may one Grace be the condition of another, and yet may they not be the conditions of pardon of ſin, and eternal life for fear of eclipſing the Glory of free Grace? Why, Is not ſecond grace, notwithſtanding its conditionality, as free as the firſt? And no more of debt than eternal recompenſes? Why then may not conditions be allowed of with reſpect to the latter, as well as granted in the former, ſince both grace and glory are alike • he fruit of Chriſt purchaſe and donation? And why then ſhould any one be offended at • he uſe of the word, ſince 'tis proper you ſee • o all compacts and agreements, ſince all propoſitions, that have any dependance upon • heir antecedent, are ſo termed: ſince the promiſes of the Covenant are generally acknow • edged to be conditional, and one grace to be the condition of another? But this I have only promiſed to remove that ſcandal, which ſome have taken at the word condition; I ſhall now endeavour to make it good by ſeveral demonſtrative arguments, that the Covenant of Grace doth neceſſarily ſuppoſe conditions, or which is all one, that the great bleſſings of the Covenat are promiſed and propounded to us upon certain terms and conditions in order to our being admitted into the poſſeſſion of them.

1. And firſt from the very nature and definition of a Covenant. That Believers in the Goſpel are under a Covenant-diſpenſation, according to the true intent and meaning of that word, hath already been demonſtrated, and therefore I ſhall now take that for granted. But what is that then we call a Covenant in a proper ſenſe? Is it not a mutual Compact, and Agreement betwixt two or more Parties, whereby they do, upon certain terms and conditions therein ſpecified, reſpectively oblige themſelves to each other?

'Tis an Agreement, and that ſuppoſeth more Parties than one. For though a Man may be ſaid to purpoſe with himſelf, yet not properly to Covenant, but to and with another▪ And therefore when Job is ſaid to make a Covenant with his eyes; His eyes there ar • ſpoken of as a different party diſtinct from his Soul, that Covenants with them. And as there muſt be more parties than one in every Covenant, one giving and granting▪ and another to receive and make returns o • what is granted; ſo the agreement, and ſtipulation betwixt them, it muſt be mutual: fo • no one properly can be obliged, but by his ow • conſent. And therefore though the creatur • be indiſpenſably obliged to conſent to whatever his Maker ſhall propound to him, yet h • will have our free, and perſonal conſent and ſtipulation to the Covenant, that we may be bound by our own act and choice. Bu • beſides this that there muſt be more partie • than one, and they mutually engaged to eac • other, there muſt alſo be ſome terms, and conditions ſpecified concerning which the • agree and ſtipulate: ſomewhat that is demiſed, and granted, and ſomewhat that is t • be rendred by way of homage, or acknowledgment: ſomewhat that is to be received, and ſomewhat that is to be returned. An • this is neceſſarily implied in the very wor • agreement and ſtipulation: For if two agree together, it muſt be upon ſome terms, and certain conſiderations mutually to be performed. E. g. One promiſeth the quiet poſſeſſion of ſuch an eſtate upon the payment of ſuch rent; and the other promiſeth the payment of ſuch a rent upon his quiet poſſeſſion of it. And in this mainly lies the difference betwixt a Gift, a Promiſe, and a Covenant. A deed of gift is when I do freely beſtow ſomewhat upon another without preengaging ſo to do. A promiſe is when I engage my ſelf by word to do any act of kindneſs for another, without requiring any thing by way of engagement on his part. For if there be any condition affixed to my promiſe, it ceaſeth properly to be a promiſe, and becomes a Covenant, for every conditional promiſe is implicitely ſo: But a Covenant is a mutual engagement betwixt both parties, wherein as I promiſe to do ſomewhat for him, ſo he alſo promiſeth to do ſomewhat that I require of him. So that in every Covenant there is ratio dati & accepti, ſomewhat promiſed and ſomewhat required. Somewhat given, and ſomewhat to be received. Somewhat by way of privilege to be enjoyed, and ſomewhat by way of duty to be performed. And who ever conſults his own thoughts, ſhall find that this is the moſt natural and expreſs notion of a Covenant, that conſtantly repreſents it ſelf to his mind, when ever he entertains any apprehenſions of it. For when you ſay ſuch a one hath Covenanted and agreed with another, what do you mean by that expreſſion? What? Only that he hath bequeathed him ſuch legacies? or ſetled upon him ſuch an inheritance? or made him Heir to ſuch an eſtate: hundreds and thouſands by the year? And under his own hand and ſeal hath confirmed all this to him? This I ſuppoſe you would call a donation, or deed of gift, but would you, were there nothing more, call it a Covenant? No, your own thoughts upon the very mention of that word, would immediately ſuggeſt this to you, that there was ſome mutual compact betwixt them, and certain articles and conditions of agreement drawn up, to the performance of which they reſpectively obliged themſelves. And therefore to ſuppoſe a Covenant without conditions, is all one, as to ſuppoſe a Sun without light, or a Man without reaſon, which are no better than implicite contradictions. I may as well call that a gift, which is not given, or that a promiſe where my word is not engaged; as that a Covenant where there's no mutual ſtipulation, or conditions of agreement. They are things that eye hath not ſeen, nor ear heard of, nor can it enter into the heart of man to conceive what they are. No, I cannot poſſibly frame the idea of a Sun in my mind, without light: Nor entertain any formal conceit of a man, without including reaſon in that conception. No more can I conceive of a Covenant, without conditions; ſince theſe are eſſential to the nature, definition, and common notion of a Covenant.

2. The Goſpel, which is little more but a comment upon the New Covenant, doth not only in general declare to us, that there are conditions affixed to it, but in particular acquaints us what they are. And here I ſhall only inſtance in theſe three, faith, repentance, and ſincere obedience, as incluſive of all the reſt: Firſt for faith, doth not the Goſpel expreſly tell us, that we muſt believe, and that this is the great command of God? 1 Joh. 3.16. I but what if we do believe in the name of Chriſt, according to his command? What hath God thereupon promiſed to us? What? Why? that then we ſhall not periſh but have eternal life, Joh. 3.16. I, but what if we be defective in this particular, and do not believe? May we not yet hope to be ſaved by Jeſus Chriſt? No: He that believeth not, is condemned already, Joh. 3.18. and the wrath of God abideth upon him, ver. 36. and he ſhall be damned, Mark 16.16. Here's one condition you ſee plain and evident in the New Covenant: I but is not faith then the only condition? And may not that alone ſerve the turn without any thing elſe, to inveſt us in all the priviledges of the Kingdom? No, there muſt be alſo repentance towards God, as well as faith towards our Lord Jeſus Chriſt, Act. 20.21. This is no leſs expreſly commanded than the former, Acts 17.30. Now God commandeth all men every where to repent: And the very firſt doctrine that Jeſus Chriſt himſelf preached, after his moſt ſolemn conſecration to his Prophetick Office was this of Repentance, Matth. 3.13, 14, 15, 16, 17. compared with Matth. 4.17. From that time began Jeſus to preach and to ſay; Repent, for the kingdome of heaven is at hand. And as it is in terms no leſs than faith, commanded in the Goſpel, ſo you have the ſame benefits of pardon of ſin, and eternal life annexed to it. Repent, ſaith Peter to the Jews (Acts 3.19.) and be converted; but to what purpoſe? Why? that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord.

And God is not willing, ſaith the ſame Apoſtle, that any ſhould periſh. I but how may they then eſcape it? How? By repenting and turning to God, and therefore he there adds, but that they ſhould come to repentance, 2 Pet. 3.9. And for this reaſon 'tis called repentance unto life, Acts 11.18. And repentance unto Salvation, 2 Cor. 7.10. Yea, but what though we fail in the performance of this duty? May not our ſins be pardoned, and our Souls ſaved upon the account of Chriſt for all that? No, except we repent we muſt periſh, Luke 13.3, 5. Faith in this caſe will not ſave us. Well then, faith and repentance are conditions, that's manifeſt from what I have now ſaid. I but is there any thing more yet required by the New Covenant, as neceſſary to eternal life? Yea, we muſt not only enter in at the ſtrait gate, but we muſt alſo walk in the narrow way, if we would enter into life. Nor only be implanted into the true vine, but abide in it, and bring forth fruit to God, Joh. 15. Nor only receive Chriſt Jeſus the Lord, but walk in him as we have received him. Col. 2.6. By the former, faith and repentance, we enter in at the ſtrait gate, and by holineſs and obedience we hold on in the narrow way. By thoſe we are ingraffed into the true vine, and by this we abide in the vine and become fruitful. By an humble faith we receive Chriſt Jeſus the Lord, Chriſt in all his offices, and by a ſincere obedience we walk in him according to the terms upon which we at firſt received him. And therefore though our actual obedience and holineſs, which are the work of time, be not required to our juſtification, and initial inſtatement into life, only our turning to God and hearty acceptance of Chriſt as Lord and Saviour, to be taught, and governed, and ſaved by him in his own way; yet is our obedience vertually therein included, as all practical concluſions are in their firſt principles, and in order to our actual and compleat fruition of eternal life, our actual holineſs and obedience is required in the Goſpel. The former gives us an initial right, and this jus aptitudinale a legal fitneſs. That puts us into poſſeſſion, as the delivery of the Key to the Tenant upon ſealing the Indentures, gives him a legal poſſeſſion of the Houſe; and this continues us in it, as paying the rent doth the Tenant afterwards: And therefore in order to eternal happineſs I know nothing, that is ſaid of faith, or repentance in Scripture, but the ſame is alſo ſaid of holineſs, and obedience. Are they poſitively commanded in the Goſpel? So is this, we muſt deny all ungodlineſs and worldly luſts, and live godly, righteouſly, and ſoberly in this preſent world, Tit. 2.12, 13. we muſt be holy in all manner of converſation; even as he that hath called us is holy, 1 Pet. 1.15. we muſt walk after his Commandments, 2 Joh. 6. we muſt perfect holineſs in his fear, 2 Cor. 7.1. &c. 'Tis commanded. Again is the promiſe of eternal life made to them? So to this alſo: The obedient and holy, and pure in heart, they ſhall be bleſſed, Mat. 24.46. They ſhall be happy, Joh. 13.17. They ſhall ſee God, Matth. 5.8. They ſhall have right to the Tree of life, Rev. 22.14. They ſhall have eternal life, Rom▪ 2.7, 8, 9, 10. And eternal Salvations, Heb. 5.9. But what if we be wanting in point of holineſs, and obedience? May not the righteouſneſs of Jeſus Chriſt here make ſupply and be accepted in the room of it, and ſo Heaven had without it? No, no more than without faith and repentance. For are the unbelieving, and impenitent expreſly excluded from having any intereſt in the eternal bleſſings of the Covenant, and laid under an immutable ſentence of eternal death? So alſo are the impure, and diſobedient. They ſhall die, Rom. 8.13. They ſhall in no caſe enter into the kingdom of heaven, Matth. 5.20. They ſhall not ſee God, Heb. 12.14. They ſhall be caſt into outer darkneſs, Matth. 25.30. They ſhall have indignation and wrath, tribulation and anguiſh, Rom. 2.8, 9. They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, 2 Theſ. 1.7, 8, 9.

Now what can poſſibly be more plain, than that the great bleſſings of the New Covenant are made over to us upon the conditions of faith and repentance and ſincere obedience? It tells us indeed that God will pardon our ſins, and own us for his children, and admit us to be heirs of his Kingdom, and be our God. I, but ſtill it is with this proviſo, if we do repent: if we do believe, if we do obey the Goſpel, and by patient continuance in well doing ſeek for glory, and honour and immortality: I but except we eat the fleſh and drink the blood of Jeſus Chriſt, i.e. believe in him, Joh. 6.53. And except we repent, Luke 13.3. And except we be converted and become as little children, Math. 18.3. And except we be born again of water, and of the Spirit, Joh. 3.5. And except our righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, Matth. 5.20. And except we abide in the vine, Joh. 15.4. And except we ſtrive lawfully, 2 Tim. 2.5. we ſhall not enter into life. And if theſe be not plain conditions, I would gladly know what then are to be accounted ſuch: or how otherwiſe they may be expreſt. But thirdly,

3. All this is neceſſarily implyed in that ſhort Epitome of the New Covenant ſo often repeated in Scripture, I will be your God, and ye ſhall be my people. The firſt part I will be your God, contains all the priviledges, and the ſecond, (ye ſhall be my people) all the duties of the Covenant. Firſt, God here promiſeth to be our God: What's that? Why? That he will do all that for us, that a God can do, and be all that to us that a God can be to a Creature. He will pardon our ſins, and adopt us into his family, and put his holy ſpirit into us, and dwell with us, and take care of us, ſo that we ſhall not need to take any thought, what we ſhould eat, or what we ſhould drink or wherewithal we ſhould be cloathed. He will provide for us, and give his Angels charge over, and protect us in all our wayes, and turn all things to our good and never leave us nor forſake us. He will hear our prayers, and ſupply our wants, and deliver us from our temptations, and ſubdue our corruptions, and lead, and aſſiſt and comfort us by his ſpirit, and make us heirs of his eternal Kingdom. In a word, he will give us Grace, and Glory, and no good thing will he withhold from us▪ and after all, he will be more than all this to us, for he himſelf will be our reward and portion. Thus God promiſeth to be our God, yea, but then we muſt engage to become his people. For thoſe words, And ye ſhall be my people, are not only promiſſory, but preceptive, and do as well declare what God requires of us, as what he will eff • ct in us, or do for us. Thus have we God himſelf often commenting upon and expounding this phraſe: If you will walk in my ſtatutes, ſaith God to Iſrael, and keep my Commandments and do them, Lev. 26.3. Then I will walk among you, and will be your God, and ye ſhall be my people, v. 12. And this thing commanded I them, ſaying, obey my voice, and I will be your God, and ye ſhall be my people, Jer. 7.23. And chap. 11.4. Obey my voice, and do according to all which I command you: So ſhall ye be my people, and I will be your God. And thou haſt avouched the Lord this day to be thy God, and to walk in his wayes, and keep his ſtatutes, &c. And the Lord hath avouched thee this day to be his peculiar people, and that thou ſhouldeſt keep all his commandments: That thou maiſt be an holy people to the Lord thy God, as he hath ſpoken, Deut. 26.17, 18, 19. And come out from among them, and be ye ſeparate, ſaith the Lord, and touch no unclean thing, and then I will receive you, and will be a father unto you, and ye ſhall be my ſons and daughters, ſaith the Almighty. 2 Cor. 6.17, 18. All which is Emphatically expreſt by the Prophet Iſaiah by ſubſcribing to the Lord, Iſa. 44.5. One ſhall ſay, I am the Lord: and another ſhall call himſelf by the name of Jacob: and another ſhall ſubſcribe with his hand unto the Lord, and ſurname himſelf by the name of Iſrael.

And therefore it is, that God firſt promiſeth to put his Law, and Fear, and Spirit into his choſen, and to cauſe them to walk in his wayes, and obſerve his Statutes, that ſo they may become his people, Je. 24.7. Ezek. 11.20. & 36.26, 27, 28. & 37.23, 27. Jer. 32.38. &c. That's the method in which God makes them his.

Now whoever is taken into Covenant with God, he ſeals to both theſe parts, that is, to take God to be his God, his portion and happineſs, and alſo to liſt himſelf in the number of his people: but what's that, you will ſay? Why? 'Tis as you have heard, to cleave to him, to obey his voice, to walk in his wayes, to keep his judgments, to obſerve his ſtatutes, to ſerve him with a pure heart, to touch no unclean thing. In a word, to carry and demean themſelves in all things as thoſe that are in a ſtate of ſubjection unto God, and have ſubſcribed with the hand to him, and avouched him to be their God, to love and ſerve him with all their hearts, and with all their ſtrength, and with all their thoughts. This is indeed to be the people of God, according to the true intent and meaning of the Covenant, as before explained.

Nor is it poſſible for any whoſe notions of God are not monſtrouſly degenerate and enormous, ſo much as to imagine, that an infinitely wiſe, and righteous God, ſhould ever engage himſelf to any people to be their God, unleſs they alſo were made willing to be his people, to love him, and live in a due acknowledgment, and obſervance of him: Nor is it to be ſuppoſed, that any reaſonable, and ingenuous Creature, that underſtands himſelf, and the reaſon of his own actings ſhould ever intend otherwiſe in his Covenanting with God. What? take God only to ſerve our ſelves of him, and yet not to ſerve him? What? That we may be pardoned, and protected, and delivered from eternal miſeries, and yet not give up our ſelves to him, to be ruled and governed by him? What? only to ſhrowd our ſelves under his wings, and be fed at his table, and enjoy all the priviledges of his adopted ones, his paternal love and care, and bleſſing, and yet continue prodigal Sons of Belial, and children of diſobedience, and pay nothing of that love and reverence and obedience that is due to him as a Father? Is this your language or meaning when you take hold of his Covenant, and ſay, Lord be my God? Will not common ingenuity then teach you to take up the Pſalmiſts words, and ſay: And Lord I am thine, I am thy ſervant. All relations we ſay are mutual, and ſo are alſo the reſpective duties appropriate to them. And therefore whoever puts himſelf into any relation, he doth by that very act, at leaſt implicitely, bind himſelf to the performance of all the duties of that relation: He that ſincerely owns any man to be his Father, or Maſter, doth thereby oblige himſelf to all the duties of a Son, and Servant.

4. I might add, that ſince the pirviledges and immunities of this Covenant are not equally, and alike imparted unto all, 'tis neceſſary, that ſome conditions ſhould be affixed to it, as marks, and evidences, whereby thoſe to whom they do belong, might be aſſured of their legal intereſt in, and title to them, and all others excluded, that wilfully reject the tender of them, and unworthily prefer their carnal delights, and pleaſures, and worldly intereſts before them. If the queſtion be asked, why have not all an equal ſhare in, or rightful claim to pardon and life? The only anſwer muſt be, the one ſincerely perform the conditions upon which they are promiſed, i. e. they repent and believe, &c. but the others continue in their impenitence and unbelief; But of this I ſhall have an occaſion to ſpeak more fully in the following propoſition.

5. The everlaſting benefits of the New Covenant are either promiſed conditionally, or elſe abſolutely and without conditions. If abſolute, then may all equally lay claim to the promiſes of pardon, and life, and alike partake of all the bleſſings of the Covenant. Then Eſau as well as Jacob, and Judas as well as Peter, and Pilate that condemned Chriſt, as well as thoſe that became his Diſciples and ſuffered for him, might hope to be juſtified and made Heirs of the Kingdom. For what ſhould hinder, or exclude them? What? you will ſay their impenitency, and unbelief. I but if the Covenant be abſolute, and there be no ſuch condition, or proviſo added to it; how can their not repenting, and believing in Jeſus Chriſt be legally pleaded againſt them? or become any bar to their Salvation? 'Tis abſolutely promiſed without reſerve that they ſhall be ſaved, and God is obliged by his own faithfulneſs to make good his promiſe to them. And if ſo, what becomes of his threatnings and comminations againſt the impenitent, and unbelieving world? And where is the truth of Chriſts doctrine, that ſtrait is the gate, and narrow the way that leads to life? The entrance into Heaven is then wider, than the gates of Hell, and many there be that enter in thereat. Publicans and Harlots, Scribes and Phariſees, and Hypocrites and Infidels, as well as Saints and Believers: None are excluded.

Suppoſe a King to ſet forth a Proclamation, wherein he poſitively declares that all ſuch as have rebelled againſt him, or ſuch a number of them, as he therein mentions by name, ſhall be pardoned, and accepted to favour, and accordingly that he doth hereby fully pardon, and accept them; can any thing poſſibly in this caſe debar them from reaping the full benefit of this Proclamation? No, but if the propoſals of his Grace and Favour be conditional, and therefore only to ſuch, as ſhall lay down their Arms, and come in and humble themſelves, and engage to own him as their Soveraign, and to ſubmit to his Laws, and Government, otherwiſe to be proceeded againſt as Rebels and Traitors againſt his perſon and Soveraignty; Here as whilſt the door is held open to all that ſhall ſubmit themſelves, and return to their Al • egiance, ſo 'tis by the other hand, ſhut againſt • ll obſtinate, and reſolved offenders. They • ave no plea, or claim to any benefit by his • roclamation of grace, and acceptance. Why? Becauſe they ſubmitted not to the • erms upon which it was propounded. But will any one ſay that God hath made any • uch Declaration of Grace to Sinners as that • ll, or any particular number of them ſhall • e pardoned and admitted into his favour, • nd received into eternal Glory, though they • ever repent, or believe in Chriſt, but ob • tinately continue in their infidelity, and acts • f hoſtility againſt him? If ſo, to what pur • oſe hath God appointed an Hell or day of • udgment?

For if the impenitent and unbelieving and • iſobedient, have an abſolute promiſe to be •• ved, there is none then can be damned. Ba • am might then have ſpared his prayer, Numb. 23.10. Let me die the death of the righteous, and let my latter end be like his, •• nce as dies the righteous, ſo dies the wicked, i • ſure and certaine hopes of a reſurrection unto eternal life. The Covenant then you ſee 'tis not abſolute: 'tis not to all alike without exception: 'tis not to the obſtinate, and reſolved ſinner, that continues in his impenit • ncy and unbelief. And if it be not abſolute, i • neceſſarily follows that 'tis conditional: for the oppoſition betwixt theſe two terms, is contradictory, and ſo cannot admit of any medium. That which hath no conditions, is abſolute, that therefore which is not abſolute muſt have conditions.

PROPOS. XI. Of our neceſſary obligation to perform the conditions of the Covenant.

AS the Covenant of Grace is made with conditions, ſo theſe conditions, they muſt actually be accepted and performed by us, before we can be admitted to any actual intereſt in, or have any lawful claim to the bleſſings of it. The Covenant, as before was ſaid, is made up of priviledges and duties. Thoſe are promiſed, and theſe commanded. Now the duties commanded, muſt firſt be performed, before the priviledges promiſed can be enjoyed, ſince the promiſe is only made to the performance of them. Plainly thus, We are not, firſt pardoned, and then repent; firſt juſtified, and then believe; firſt glorified and then made holy: But we muſt firſt repent and believe before we can be pardoned, and make good the ſincerity of our reſolutions in both (ſo far as we have opportunity) by obedience, before we enter into life. Which is no more, than what is commonly ſaid by Divines, viz. That faith goes before juſtification; and holineſs before happineſs. This is the unvariable order in which the benefits of this Covenant are to be diſpenſed, and in which they are only to be expected by us.

I do not ſay, that theſe duties, or conditions are to be performed by us in our own natural ſtrength, but yet they muſt be performed by us, in our own perſons. The work is properly ours, but the ſtrength to do it, is from the Lord. He by his ſpirit inables us to repent, and believe and obey the Goſpel. I but ſtill ſo, that it is our act: we are the perſons that muſt actually repent, and believe, and obey, or elſe we cannot receive the remiſſion of our ſins, and an inheritance amongſt them that are ſanctified.

And ſhall I need to ſay much for the proof of this which is ſo manifeſt, partly from what I have already ſaid, and partly from the evidence of reaſon it ſelf? For firſt,

1. Hath not God poſitively, and in plain terms commanded us to repent, and believe and be holy? And that in order to our being happy▪ And hath he not finally excluded from life and happineſs, all ſuch that are impenitent, unbelieving and impure? Can there be any doubt concerning this, to him that reads the Goſpel, and believes it to be of Divine authority? And is he not, do you think, ſerious in all this? What, ſhall the unchangeable God, that cannot lie, be deemed like degenerate Man, to ſpeak one thing, and mean another? Or is he ſerious only in his promiſes, and not ſo alſo in his commands, and threatnings? Why? Are not both equally founded upon the ſame immutable nature, and veracity of God? And if you can perſwade your ſelves to hope, that God will revoke his threatnings, and commands; Why ſhould you not alſo doubt, whether he will make good his promiſes? We have no other foundation, whereon to build our faith, and hopes, but the declared will of God, and if that be changeable, our faith's no better than opinion, and our hopes, preſumption. We can then neither be ſure, that the wicked ſhall be turned into Hell, nor yet that the righteous ſhall be ſaved. If this then be the fixed and unchangeable order, and method of Salvation by the Covenant of Grace, that either we muſt repent, or periſh, return, or die, believe, or be damned, be holy, or not ſee God, be obedient, or ſuffer the vengeance of eternal fire, as hath been ſhewn; how can we hope to be ſaved otherways than in repenting, and turning, and believing, and obeying of the Goſpel? Otherways than in the actual performance of theſe duties?

2. Have we not more than once by our own voluntary act ſolemnly engaged our ſelves to the actual performance of all theſe conditions? When we were baptized; when we after this approached to the Lords Table, when we have at any time profeſſedly humbled our Souls before the Lord, in any ſolemn ordinance; yea when we firſt entertained the tenders of Grace and Salvation, did we not then promiſe and engage to amend our evil wayes, and doings, and turn to God, and believe in Jeſus Chriſt, and receive him in all his offices, and keep his Commands, and walk in all holineſs, and obedience well pleaſing in his ſight? Now either we were ſerious, and in good earneſt, or not, when we thus engaged. If ſerious, 'tis morally impoſſible, that we ſhould indulge our ſelves in the wilfull neglect of theſe duties, ſince an intentional, and approved violation of our promiſe is inconſiſtent with ſincerity: And therefore the conſcience of our own obligation will neceſſarily put us upon all poſſible endeavours to act conformable to our own engagements. And ſince the thing, to which we obliged our ſelves, was not meerly the profeſſion, and acknowledgment, but actual performance of theſe duties, we ſhall accordingly ſtudy to perform them.

But if we ſay, we were not ſerious in theſe ſolemn engagements, we then plainly confeſs, that our deſign therein was only to play the Hypocrites with God, and to impoſe upon his omniſciency. But is it poſſible, that any reaſonable creature ſhould ever become ſo prodigious a Monſter? Or that ever it ſhould enter into the heart of Man to imagine, that the all wiſe, and holy God: He that requires truth in the inward parts, Pſal. 51.6. He that hath curſt the deceiver, Mal. 1.14. He that hath denounced ſo many woes againſt the Hypocrite, Matth. 23. and hath ſentenced them to the loweſt place in Hell, Matth. 24.51. That he I ſay ſhould bind himſelf by Covenant to ſuch Miſcreants, to pardon them and bleſs them, and admit them to the beſt and choiſeſt priviledges of his Kingdom? What? ſuch as deſign to mock God, and play the Hypocrite with him, and to be treacherous and unfaithful to him? Be not deceived, ſaith the Apoſtle, God is not mocked, Gal. 6.7.

Beſides, if our ſtipulating with God in the Covenant, or as the Prophet expreſſeth it, our ſubſcribing with the hand to the Lord, be neceſſary (as hath been demonſtrated) in order to our rec • iving the bleſſings of it, then our actual performance of what we ſtipulated, and ſubſcribed to, muſt needs be much more neceſſary, ſince our ſolemn engagement to the Covenant is r • quired not meerly for it ſelf but only as a means to this end, that is, to bind us to a more punctual performance of the conditions of it.

3. How elſe ſhall we diſtinguiſh betwixt the righteous, and the wicked; the Heirs of Glory, and the Sons of perdition? They may all be baptized. They may all ſubſcribe with the hand to the Lord. They may all eat, and drink at his table. They may all be profeſſors in Religion, and make a fair ſhew in the fleſh, as the Apoſtle ſpeaks, Gal. 6.12. Theſe things are common to both, and therefore can be no mark of diſtinction betwixt them. No, but herein lies the difference. The one break off their ſins by repentance, and turn to God: the other not. The one come to the foot of Chriſt, take his yoak, and bear his burden, and ſincerely believe in him: the others not. The one keep his Commandments, and obey from the heart his Laws, and Doctrine: the others not. The one love the Lord with all their Souls and thoughts and ſtrength: the others have not the ſame love of the Father in them; but love the world and the things of the world, as John ſpeaks, 1 John 2.15. In a word, the one perform the Oath of the Lord, and act conformably to their Covenant engagements, but the other they draw back and are unfaithful. Like the Phariſees, they ſay, and do not: But the others they ſay and do. And thus they are mutually deſcribed and diſtinguiſhed by the Apoſtle, 1 Joh. 3▪ 7, 10. Little children, let no man deceive you; he that doeth righteouſneſs, is righteous, even as he is righteous: ver. 7. But whoſoever doeth not righteouſneſs, is not of God, ver. 10. And herein he tells us, the Children of God are manifeſt, and the Children of the Devil. Herein they are differenced, and hereby they manifeſtly may be diſtinguiſhed. And the ſame Character and mark of diſtinction we have from Jeſus Chriſt himſelf, Job. 8.31. & 15.8.

But if the actual performance of theſe conditions be not unchangeably neceſſary, all diſtinction betwixt good and bad, Holy and Prophane is taken away, and we cannot ſay of any, • owever viſibly different in their lives and converſations, this Man is wicked, or that Man is righteous, ſince one is not this in obſerving, nor the other that in neglecting the obſervance of them, if not nece • ſary to be obſerved; and ſo we have no Standard left whereby to judge of either. The obedient and diſobedient are alike, if obedience and diſobedience be the ſame.

For whatever elective love God may have for any particular perſon, more than for others amongſt the degenerate Sons of Men, yet ſince that is only an immanent act in God, and that, which had an exiſtence from all eternity, before we had any thing, and wholly lies hid in the ſecret counſel of Gods will, and ſo abſolutely unknown to us, that cannot poſſibly either make any change of our ſtate, or become any foundation for any real and forenſick diſtinction betwixt Man and Man. 'Tis not that, which makes this Man a Judas, and that Man a Paul. The one actually wicked, and the other perſonally righteous. And therefore whoever God predeſtinates, ſaith the Apoſtle, th • m alſo he calls, before they are either juſtified or glorified, Rom. 8.30. He makes them to paſs under the rod, and brings them into the bond of the Covenant, and pours clean water upon them, and puts his Spirit into them, and writes his Laws in their hearts, and cauſeth them to walk in his ways, and keep his Judgments, before he will own them to be his people, and dignify them with the name of Saints, and Children, and righteous ones, Ezek. 36.25, 26, 27, 28. Jer. 31.33. 1 Cor. 1.2. Take Paul for an inſtance. He was you know a choſen veſſel to the Lord, Acts 9.15. Separated (in Gods predeterminate counſel) from his Mothers womb, Gal. 1.15. Yea, but was he therefore immediately juſtified, and ſanctified, and adopted, and owned for a Saint, a Child of God from his Mothers womb? No, for all that, he will tell you, that he was for ſome years a Phariſee, an injurious perſon, a Perſecutor, a Blaſphemer, 1 Tim. 1.13. And as he ſpeaks of the Epheſians, that he was dead in ſins and treſpaſſes, a Child of diſobedience and of wrath, without Chriſt, having no hope, and without God in the World. Eph. 2.1, 2, 3▪ & 12. To this effect he ſpeaks expreſly of himſelf, Tit. 3.3. And may we not now truly ſay of Paul (however elected) that he was a wicked Man, during his continuance in this ſtate? And conſequently, that he was not righteous; ſince 'tis impoſſible for the ſame perſon to be righteous and wicked, dead and alive at the ſame time. But how then came Paul to be amongſt Gods Jewels, his holy ones? How? God humbles him at the foot of Chriſt, Acts 9.5, 6, &c. and calls him by his Grace, Gal. 1.15. and makes him obedient to his call, Acts 26.19. and regenerates him by his Spirit, Tit. 3.3, 4, 5. and cauſeth him to believe, and obey the Goſpel, Acts 24.14, 15, 16. and to live intirely to Jeſus Chriſt, Philip. 1.21. Thus Paul obtaineth Mercy as he tells you, 1 Tim. 1.16. and is liſted into the number of the Saints, his name now is changed, Acts 13.9. 'Tis no more Saul, but Paul, no more a Perſecutor, but an Apoſtle of Jeſus Chriſt: and now he is juſtified, Gal. 2.16. and now he receives a Crown of righteouſneſs, 2 Tim. 4.8. And thus you ſee what it is, that denominates a man righteous, or wicked, and what is the only note of diſtinction betwixt an Heir of wrath, and a Child of God, not baptiſm or profeſſion, or being in the viſible Church, or the elective love of God, but doing righteouſneſs, as John ſpeaks, which is nothing elſe, but the actual performance of the Conditions of the New Covenant, of which I am treating.

4. Why elſe hath God ſent his holy Spirit into the World? Is it not plainly for this end, that he may help our infirmities, Rom. 8.26. and that he may aſſiſt us in the actual performance of thoſe duties, which are by the New Covenant required of us? That we may look upon him whom we have pierced by our ſins, and mourn, Zech. 12.10. that we may believe in Jeſus Chriſt, 2 Cor. 4.13. that we may mortifie the deeds of the fleſh, Rom. 8.13. that our hearts may be purified in obeying the truth, 1 Pet. 1.22. And that we may walk in the wayes and keep the Judgments of God, Ezek. 36.27. All this is ſaid to be by the aſſiſtance of the Divine Spirit. And therefore it is, that the miniſtration of the Spirit is ſtill neceſſary in order to our Salvation, notwithſtanding that Jeſus Chriſt hath fully diſcharged the office and perf • cted the work of a Redeemer and Mediator for us: Joh. 16.7. Nevertheleſs, I tell you the truth; It is expedient for you, th • t I go away: for If I go not away, the comforter will not come unto you▪ but if I depart, I will ſend him unto you.

The Spirit here is expreſly promiſed to be ſent in the room of Chriſt to ſupply his place and office, when he ſhould leave the World, as that which ſhould be of more advantage to them than ſtill to enjoy Chriſts perſonal preſence here on Earth: Nevertheleſs I tell you the truth, it is expedient for you that I go away. But why expedient? For then the Spirit ſhall come. But when he is come, what ſhall he do? Why? He ſhall convince the world of ſin, of righteouſneſs and of judgment, ver. 8. I, but if Jeſus Chriſt hath ſo done all, as that we have nothing at all to do, and that his imputed righteouſneſs alone be ſufficient to ſave us, without our perſonal, and obediential righteouſneſs, to what purpoſe is the adminiſtration of the Spirit? His work, and office is wholly ſuperſeded. For what needs a Spirit of mourning to be poured down upon us, if ſo be the Covenant of Grace require us not perſonally to repent? Or a Spirit of Faith (as the Apoſtle calls it, 2 Cor. 4.13.) if we are not bound to believe? Or a Spirit of holineſs, if it oblige us not to be actually holy? Or a ſpirit of obedience, if we may be ſaved without obeying? If then our having of the Spirit, and being led, or acted by him, be indiſpenſably neceſſary in order to our Salvation, ſo alſo is our repenting, and believing in Chriſt, and loving God, and doing of his will, and cleanſing our ſelves from all filthineſs of fleſh and ſpirit, and perfecting holineſs in the fear of God, and purifying our ſelves, as he is pure; ſince the effecting this in us, is the great errand for which he came into the World, and the main office he hath undertaken, during the time of Chriſt Mediatory Kingdom.

The truth is, we can no more be ſaved without the miniſtration of the ſpirit, than we can without the Mediation of Jeſus Chriſt. This argument runs clear in Scripture, He that hath not Chriſt, hath not life, 1 Joh. 5.12. But he that hath not the ſpirit, hath not Chriſt, Rom. 8.9. And he that is not holy and obedient, hath not the ſpirit, Jude ver. 19. For where ever the Spirit is, he regenerates and ſanctifies the whole lump, Body, Soul and Spirit as the Apoſtle ſpeaks, 1 Theſs. 5.22. and ſo becomes in that Soul a Spirit of Faith, Holineſs, and obedience.

5. How otherwiſe ſhall Believers attain to any evidence, or aſſurance of their Salvation? Or come to know that they more than othes are in a ſtate of friendſhip with God, and made Heirs of the promiſe, and veſſels of mercy, when ſo great a part of the World are Heirs of wrath, and Sons of perdition? That they may be thus aſſured, ſince ſome undoubtedly have been ſo, and that they all ought to labour for this aſſurance, ſince God in Scripture hath expreſly commanded it, I here take for granted. But how is it poſſible, that this aſſurance ſhould be raiſed in them, any other way than by their certain knowledge, that they have through Grace, been inabled to diſcharge thoſe duties of the Covenant to which theſe bleſſings and priviledges are therein promiſed? As how ſhall any man know that he is ſecured in the quiet poſſeſſion of the Lands he holds by leaſe, but by knowing that he hath truly performed Covenants, and diſcharged the Conditions of his Indentures, by which his title to, and poſſeſſion of them were made over, and ſecured to him? This I am ſure is the only foundation that Scripture lays whereon to build our evidence, 1 Joh. 2.3, & 5.1 Joh. 3.18, 19, 20, & 24. & 1 Joh. 5.18, 19. Hereby, ſaith the Apoſtle, we know, and hereby we aſſur • our ſelves, Of what? That we are in God, and that he loves us: But how? Why? 〈◊〉 we love him, and keep his Commandments. And if we do theſe things, ſaith Peter, we ſhall never fall, 2 Pet. 1.10.

And doth not the very nature of the thing it ſelf no leſs demonſtrate this? For what is aſſurance? Is it not a reflect act of the Soul upon it ſelf, and actions, whereby it comes to k • ow that its ſtate and actions are, and have been ſuch, as God by the Law of the New Creature doth require and will accept? I • knows (by the aſſiſtance of the Divine Spirit) that it hath ſincerely repented, and that it doth believe, and is regenerate, and born of God, and made obedient to the heavenly call, &c. And that conſequently all the bleſſings promiſed to ſuch a ſtate, as pardon of ſin, and acceptance with God, and eternal life, do now undoubtedly belong to him, as his reward, and portion. This is properly aſſurance, and not an unwarrantable perſwaſion, that we are elected, or that Jeſus Chriſt died for us and roſe again for our juſtification in particular, or that God loves us, we know not why, &c. For then the ſtrongeſt preſumption would be the beſt aſſurance.

'Tis therefore impoſſible, that any Soul ſhould be truly, and with ſafety aſſured of its being ſaved, unleſs it firſt be aſſured of its own ſincerity in having acted according to the tenor of the Covenant: Man may preſume indeed, and pleaſe themſelves with pleaſant dreams, and deluſions, and fondly perſwade themſelves like drunken, or diſtracted men, that they are Kings, and Prieſts to God, and Heirs to a Crown of Glory, and ſhall ſit upon Thrones in Heaven with the Lamb, and reign with him for ever: They may thus fancy indeed, but whatever they pretend, they can never be thus aſſured, till the truth of their repentance, and faith, and holineſs be firſt aſſured to them.

The great buſineſs therefore of the Spirit in ſealing, and witneſſing, is to evidence and confirm the truth, and reality of theſe Graces to the Soul, and to raiſe it to a comfortable perſwaſion of its own ſincerity. For this is that, which modeſt and humble ſouls do uſually moſt queſtion, and concerning which they are not eaſily ſatisfied, partly by reaſon of temptation, and partly from a ſenſe of their own daily failings, and infirmities, and partly alſo from the great importance of the thing it ſelf, their eternal woe, or happineſs depends upon it. That they who ſincerely repent, and believe, and are ſanctified, ſhall infallibly be ſaved, that is not the thing they doubt of. No, this they will acknowledge they do believe: I but their great doubt lies here, whether their repentance, and faith, &c. be true and ſincere. 'Tis their own ſincerity, and not Gods faithfulneſs, that they commonly call in queſtion. And here now properly comes in the witneſs of the Spirit. They are Saints, and Sons, but they cannot diſcern their Fathers image upon their Souls: they have Faith, and Repentance, &c. they have Grace, but they do not ſee it. As a man that may have good Evidences for his Lands, yet by reaſon of ſome weakneſs, or diſtemper in his eyes, he may not at preſent be able to read them. The ſpirit therefore he comes, and blows off the duſt, if I may ſo expreſs it, and draws the lines more clear, he enables them more powerfully to mortifie thoſe ſins, that weakned their evidences, and ſtirs up thoſe languiſhing ſparks, that are in them, and makes them more quick and burning, and ſo more viſible, or as the expreſſion is in the Canticles, he blows upon the Garden, and makes the Spices thereof to flow out, and their ſweet Odors to be more fragrant and diffuſive: He invigorates their Graces, and cauſeth them to act with more ſenſible life, and ſtrength, and after all he ſhines upon his own Graces, and ſtrengtheneth their viſive and diſcerning faculties, and ſo enables them to ſee the truth, and reality of thoſe Graces, which before they doubted of. And thus by witneſſing together with our ſpirits (Rom. 8.16.) He raiſeth the Soul to a comfortable aſſurance of its being in a ſafe, and happy ſtate. As when a Man is under any apprehenſions, that his Eſtate is forfeited for breach of Covenants, and that thereupon he may be liable to arreſts, and actions if upon reading his indentures, and viewing his acquit • ances he conceives that the rent hath been paid, and the reſt of the conditions have been kept, his fears are in a great meaſure allaid, but if the owner himſelf now come, and • oint him to that particular acquittance, which was before over laid, and acknowledge that 'tis his own hand-writing and that he hath faithfully diſcharged the ſeveral conditions of his Leaſe, the Man is now fully ſatisfied, and ſufficiently aſſured, that he may ſtill have, and hold his Lands without any let, or moleſtation. This is, as I apprehend, the true Scriptural notion of the ſpirits ſealing, which you plainly ſee, preſuppoſeth our repenting, and believing, &c. according to the tenor of the Goſpel Covenant. For can you imagine that the Spirit ſeals to a blank? Or witneſſeth to a lie? What, teach us to cry Abba Father, before we are born of God? Or perſwade us we are juſtified, when we are in a ſtate of unbelief, and the wrath of God abides upon us? Or aſſure us, we are Heirs of the promiſe▪ when we are ſtrangers to the Covenant▪ Or that our eſtate is ſafe, when a curſe, and death, and hell, are denounced againſt us? Is this the Spirits witneſs do you think, or way of ſealing? No, he firſt works Grace upon the heart, and then gives teſtimony to his own work. He ſanctifies firſt and then he ſeals to the day of Redemption Eph. 1.13.

6. The perſonal performance of the Conditions of the New Covenant is therefore neceſſary, becauſe the promiſe of pardon, and acceptance, and eternal life is only made to our perſonal performance of them. This I have often hinted before, and preſuppoſed as a foundation to ſeveral of the preceeding arguments, but now it may be neceſſary to enlarge a litte farther upon it, to make it more clear and evident. This is certain, that whoever receives an eſtate by grant, or Covenant from another, he can have right to nothing more, than what is therein by name expreſſed, nor upon any other terms, than thoſe therein ſpecified. Nor any longer maintain his claim to it, than thoſe Conditions are done, and performed by him. So that if either he did not conſent to, and accept of the terms, or not duely perform them, when accepted, he is no more de jure to be deemed the lawful poſſeſſor of it. The caſe is thus here betwixt God, and Man: God makes a grant of pardon, and acceptance, and eternal life to ſinners. This grant is by Covenant. This Covenant is with certain terms, and conditions, and theſe conditions, they muſt be accepted, and performed, or elſe no right to any of the priviledges of this Covenant is conferred upon us. For ſince we have here no right (as was ſaid) but what is given us, and ſince that right is expreſly affixed to the perſonal performance of the conditions of the Covenant, therein mentioned, where there is no ſuch performance, there can be no right. That this right is thus affixed to the perſonal performance of the Conditions of the Covenant is evident, for we have no right, but by promiſe, 1 Joh. 2.25. This is the promiſe that he hath promiſed us, even eternal life. And therefore Believers are by the Author to the Hebrews called the heirs of promiſe, Heb. 6.17.11.9. The promiſe then only gives us right to life, yea but the promiſe is only made to the perſonal performance of theſe duties, Acts 3.19. Repent ye, and be converted, that your ſins may be blotted out, when the days of refreſhing ſhall come from the preſence of the Lord. Prov. 28.13. Who ſo confeſſeth, and forſaketh his ſin ſhall find mercy. Rom. 10.9, 10. If thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe with thine heart, that God hath raiſed him from the dead, thou ſhalt be ſaved. For with the heart man believeth unto righteouſneſs, and with the mouth confeſſion is made unto ſalvation. Rom. 8.13. If ye through the ſpirit mortify the deeds of the fleſh ye ſhall live. Joh. 13.17. If ye know theſe things, happy are ye, if ye do them. And Matth. 7.21. not every one that ſaith unto me Lord, Lord ſhall enter into the Kingdom of Heaven, but he that doeth the will of my Father which is in heaven.

From all theſe Scriptures it evidently appears that the promiſe of mercy, and pardon and life and bleſſedneſs (the great benefits of the Covenant) they are expreſly made to the actual, and perſonal performance of repentance, and faith, and ſincere obedience, which are the main duties and conditions of the ſame Covenant. 'Tis our perſonal performance therefore of the conditions of the Covenant, that gives us a formal, and perſonal right to the bleſſings of it, and our non-performance only by which our right is forfeited. ▪Tis that which gives us right, Rev. 22.14. Bleſſed are they that do his Commandments, that they may have right to the tree of life, and may enter in through the gates into the City. Bleſſed are they; who? They that have eat, and drunk in his preſence, and wrought miracles in his name? No, but they that do his will: but why bleſſed? Becauſe, they have right, (not only the favour, and priviledge) but right to the tree of life: But what gave them this right? Their ſubſcribing, and ſealing, and promiſing obedience to Jeſus Chriſt? No, but their performing Covenants; their keeping of his Commandments. Therefore bleſſed are they, that they may have right. And this right ſince 'tis founded in Grace, and not in merit, it may be humbly pleaded by Believers, when their right to the promiſe is called in queſtion, or any accuſations from the old Law brought in againſt them. Through Grace they have been inabled to believe, and repent, &c. And therefore they are freed from the curſe and from condemnation. And therefore the promiſe of pardon, and life is theirs. But becauſe few are ſo well ſatisfied concerning their own ſincerity as to be thereby enabled to make this Plea, therefore the promiſes that are more abſolute, in this caſe are to be pleaded by them. For as ſome promiſes are made to Grace, the conditions of which, being performed, are the foundation of our aſſurance: So there are other promiſes of Grace, which are the immediate foundation of our encouragement to Faith and Prayer. However, the doubting Souls cannot alway plead their right, becauſe they queſtion their own performances; yet the ſincere performance of the condition, for all that, gives an undoubted right, and laies a good foundation for a legal plea, and by ſuch as are ſatisfied concerning their own ſincerity may be pleaded againſt accuſations from the Law and Juſtice, without either aſſerting merit, or retrenching the free Grace of God. Since this right (as was ſaid) ariſeth from the gracious will and favour of God, and not from our own deſert, or the intrinſick value of the duties we perform. As ſuppoſe one to found a School, or Hoſpital, and to endow it with rich revenews, and priviledges, but with this condition, that they upon whom 'tis ſetled, ſhall once, or twice every year pay by way of acknowledgment, ſome few pence or half pence to one of his own name, that the memory of his name might be preſerved, and they conſtantly be made to acknowledge from whom they received ſo liberal a donation. In this caſe, as his making this the condition upon which they hold it, ſhall not render it to be no act of Charity, or blot out his name from amongſt their Benefactors: So neither ſhall their pleading, that this acknowledgment, if called in queſtion, hath accordingly been made, and the conditions of the grant been conſtantly performed; the pleading this I ſay, ſhall not be deemed either any detraction from the freeneſs of the gift, or a pleading of your own deſert, only an humble aſſerting of their own right which was by grant conferred upon them.

But as our actual performance of the conditions of the Covenant gives us an undoubted right (becauſe founded upon the faithfulneſs of God) to all the priviledges of the Covenant, ſo conſequently, on the contrary the non-performance of them muſt needs null our right, and caſt us out of poſſeſſion, and actually expoſe us, and make us liable to all that wrath, and vengeance, to all thoſe woes, and penalties that either this, or the Old Covenant hath denounced. For ſince it is attended with double guilt, it ſhall alſo be rewarded with double puniſhment, Heb. 10.29. Nor will it be ſufficient in this caſe to plead, that we have ſubſcribed, and ſealed, and promiſed performance to the Goſpel Covenant; no, all this, if it be not actually kept, will ſerve for no other purpoſe, but to witneſs our own unfaithfulneſs, and to condemn us for being falſe to our own engagements. You know what anſwer Chriſt returned to ſuch as made the like plea, Matth. 7.23. Depart from me ye workers of iniquity, I know you not.

But laſtly to ſum up all. One of theſe three things muſt here be affirmed. Either that God will diſpenſe with his Laws, and ſtated order of ſaving ſinners, and ſave them in ſome other way, than what he hath declared; or elſe that theſe duties, and conditions are diſcharged, and performed by ſome other perſon as ſurety for us and in our behalf; or elſe that they are actually to be performed by us in our own perſons.

But, firſt what reaſon have we to imagine, that God will change his laws, and alter • he fixed methods of his Grace, and reſcind his Covenant, which is the contrivance of his infinite wiſdom, and goodneſs; founded in the blood of his own Son, and confirmed by his death, and that every way ſo well ſecures the honour of God, and the allegeance and comfort of the creature? What? Do you think he will thus offer violence to him • elf, his wiſdom are holineſs, which he ſo much delights to honour? Or that he will contradict the great deſign of his Sons undertaking, which was to reduce the creature to his duty, and obedience to God? Or that he will affront his own truth, and faithfulneſs, and impeach himſelf guilty of a lie? What? The holy and wiſe God do thus, and only for this end, that he may gratifie ſinners in their wilfull neglects of him, and of the duties they indiſpenſably owe to him? And open a door to licentiouſneſs, and all ſorts of abominations, which his Soul hates? And all this to ſave the impenitent, and unbelieving, and impure, and diſobedient, (for all Men are ſo that do not actually repent, and believe and obey) and make them Coheirs with Chriſt, and ſet them upon his throne, and put Crowns of Glory upon their heads? What? thoſe that are his enemies, whom he hates, and hath ſworn in his holineſs that they ſhall never enter into his reſt, or ſee his face, or taſte of his joyes, but be thrown into outer darkneſs, and ſuffer the vengeance of eternal fire, and be tormented day and night, and everlaſtingly drink of the wine of his wrath poured out without mixture, and lie for ever in an Hell of miſery, weeping, and wailing, and blaſpheming becauſe of their plagues, and torm • nts, where his eye ſhall not pity, nor ſpare, nor have mercy on them? What? Can any Man, that hath not wholly loſt his reaſon, perſwade himſelf to believe thus, or to hope for Salvation in this way? Or if you ſuppoſe it poſſible for any thus to believe, will his f • ith, this faith, do you think, ſave th • m? For whom then is Tophet prepared? Or for wh • m is the blackneſs of darkneſs reſerved, if none be veſſels of wrath, and Sons of perditions? And none are ſuch, if not the impenitent, unbelieving, diſobedient and impure. If theſe expect Salvation from God, they muſt then ſhew us another Goſpel, another Covenant, for by this I am ſure 'tis impoſſible that any ſhould be ſaved that doth not perſonally perform the conditions of it. Nor have we ſecondly any greater reaſon to believe, or hope that theſe conditions ſhould be diſcharged for us by any other perſon in our ſtead and behalf. For are not the commands, that require duty, expreſly ſpoke to us? Ye ſhall repent and turn to God: ye ſhall believe in Je • us Chriſt: ye ſhall be pure in heart, and holy in all manner of converſation, and ye ſh • ll love God and keep his Commandments, &c. And are not the promiſes of pardon, and life, &c. particularly made to us and to our perſonal performance of the conditions upon which they are made, as hath been ſhewn? And are not the comminations of death, and wrath, and eternal torments denounced againſt us in caſe of perſonal diſobedience? He that believeth not ſhall be damned, Mark 16.16. He that loveth not the Lord Jeſus Chriſt, let him be an anathema, maran-atha, 1 Cor. 16.22. And except ye repent, ye ſhall all likewiſe periſh, Luke 13.3. Now what foundation is here to imagine, that theſe can concern any one, but our ſelves? Or if any of them be acknowledged to be appropriate to our ſelves, why not the reſt? If the promiſes, why not the commands and threatnings, ſince we are alike ſpoke to in all? Why ſhould we charge theſe upon another, and take the promiſes only to our ſelves? May we not with as good reaſon ſay, that another may be ſaved for us, or damned for us, as that he ſhall repent, and believe for us? And ſo Heaven ſhould be ours only by a proxie, and Juſtification ours by a ſubtitute, &c. That is, in plain Engliſh, 'tis not we that are juſtified, nor we that are adopted, nor we that are admitted into eternal Glory; but ſome one elſe for us.

But who is this, that we ſuppoſe ſhould perform theſe Conditions for us? Jeſus Chriſt our Mediator?

'Tis true he hath fully ſatisfied the demands of the firſt Covenant, and taken Believers off from all obligation of duty to it. And he hath alſo by his Mediation obtained another, and better Covenant founded in his own blood, and attended with better promiſes, wherein pardon and eternal life are again offered, and aſſured to ſinners upon the equitable, and honourable terms of repentance and faith, and ſincere, though not perf • ct obedience. Yea, but yet we muſt not ſay, that Jeſus Chriſt repents, and Jeſus Chriſt believes for us, &c. No, this muſt ſtill be our own Act, and 'tis impoſſible it ſhould be the act of Chriſt. For conſider but what is the proper object of theſe duties: The object of repentance is ſin: and the object of faith and obedience is Jeſus Chriſt: we are to believe in him, and to be obedient to him, Heb. 5.9. and be conformable to him, Rom. 8.29. and to keep his commands, Joh. 15.10. and to walk after his example, 1 Pet. 2.21. But can theſe any way be applied to Jeſus Chriſt? What? ſhall we ſay, that Chriſt believes in Chriſt? Or that Chriſt is obedient to Chriſt? Or that Chriſt is conformable to Chriſt? Or that Chriſt walks in the ſteps of Chriſt? What ſence ſhall we then make of Scripture? Or if any ſhall be ſo forſaken of their reaſon, as to cant thus, yet will any one ſay, that Jeſus Chriſt repents of Sin? Or breaks off his ſins by repentance, and amends his evil wayes and doings, as we are commanded? If then it be not poſſible, that either God ſhould violate his own Covenant, and contradict himſelf, or that Jeſus Chriſt ſhould perform the conditions of it for us, it neceſſarily follows that we our ſelves are perſonally obliged to the actual performance of them, in order to our obtaining eternal life. That is, as I have often ſaid, we our ſelves are the perſons, that ſtand bound, •• ch Man for himſelf to repent, and believe, and obey and be holy; or elſe Salvation it ſelf cannot ſave us.

PROPOS. XII. Of the conſiſtence of a conditional Covenant with the ſufficiency of Chriſts righteouſneſs, and the doctrine of free Grace.

THis method of Gods ſaving ſinners by way of Covenant, as is before explained, is very well conſiſtent with, and no way derogatory to, either the ſufficiency of Chriſts ſatisfaction and righteouſneſs, or to the doctrine of free Grace in Chriſt.

I add this, becauſe 'tis the common fortreſs to which Men of more looſe, and debauched lives and principles in Religion are wont to retire, when by the evidence of Scripture and reaſon they are driven from all their other holds. Tell them, that they muſt repent, and turn to God, and amend their evil wayes, and doings, and bring forth fruits meet for repentance. Tell them, that they muſt come to Chriſt, and believe in him, and take his yoak, and bear his burden, and deny themſelves, and be obedient to his Laws, and love him in ſincerity. Tell them, that they muſt mortifie the deeds of the fleſh, and deny all ungodlineſs and worldly luſts, and live godly, and righteouſly and ſoberly in this preſent world, and be pure in heart, and holy in all manner of converſation, as he that hath called them is holy: Tell them, that there is an indiſpenſable neceſſity of all this, or elſe their ſins cannot be pardoned, or their perſons accepted, or their Souls ſaved in the day of the Lord Jeſus. And give them undeniable reaſon, and plain and expreſs Scripture for the proof of all theſe commands, and promiſes, and threatnings, all ſpeaking the ſame language. And what is their anſwer to all this? Why? The righteouſneſs of Chriſt is ſufficient, and the Grace of God in Chriſt is free, and therefore they hope in his mercy, and doubt not of their Salvation, though they ſtill indulge themſelves in ſin, and continue in a manifeſt neglect of God, and the great duties of Chriſtianity. And all that is ſaid to the contrary, that might take them off from ſin and vanity, and perſwade them to any greater diligence, and exactneſs in Religion, that is immediately condemned, and decried for legal doctrine, that diſthrones Chriſt, and takes the Crown from his head, and deſtroyes the free Grace of God, and tends to bring us again in bondage to the Law.

And that which makes it the more difficult to take Men off from theſe miſtaken notions they have entertained concerning the righteouſneſs of Chriſt, and free Grace, is this, that they are the only foundation and hold that theſe Men have for their hopes of pardon and Salvation. So that if you beat them off from theſe, you take away all their hopes, and confidence, yea their Heaven, and happineſs from them. They have nothing then left whereby to ſtop the mouths of their own awakened conſciences, or warrant their expectations of Heaven, or to keep their Souls from ſinking immediately into deſpair. Their hearts, they condemn them for their daily neglect of duty, and indulgencies to the fleſh, and diſobedience to the Goſpel, and alas! they have nothing within, or from the word to witneſs for them. No broken, and contrite ſpirit: no mournings in ſecret for their ſins: no acts of ſelf-denyal: no change of heart, or life: no ſpirit of faith, or fear, or love, or adoption to intitle them to the promiſe, and bleſſings of the Covenant. No, neither Sun, nor Star appears, that might encourage them in their way, but as it was with Paul in his voyage to Rome, all hopes that they ſhould be ſaved, is taken away, and therefore 'tis, that they do with ſo much conſtancy and reſolution adhere to, and contend for theſe miſtaken notions, as their only refuge & ſecurity.

And thus, though they are not able to conquer, or encounter thoſe thundering Legions, that are brought againſt them, yet whileſt they have this ſtrong hold and fortreſs to retire to, they are little moved by the terrors of the Lord, but ſtill apprehend themſelves ſafe, and well ſecured againſt all that thunder, and lightning, that is from Heaven poured out againſt them: All is but like the ſhooting of pointed Arrows againſt the walls of a Caſtle, which are preſently beat back again, without making any great impreſſion upon the walls.

And therefore there is little hopes of ever prevaling with theſe Men, to ſurrender themſelves to the powers, either of Scripture, or reaſon, though on every hand beſieged by them, unleſs this Fortreſs of theirs be demoliſhed, and its Towers broken down, and conſequently their refuge and defence taken away. That is, in more plain Engliſh, unleſs it be diſcovered, that their notions about the ſufficiency of Chriſt's righteouſneſs, and the doctrine of Free Grace, are falſe, and vain, and that neither the conditionality of the New Covenant, nor the neceſſity of our perſonal performance of the conditions of it in order to eternal life, are any way inconſiſtent with, or prejudicial unto either. Grace notwithſtanding is ſtill free: And the ſatiſfaction, and righteouſneſs of Jeſus Chriſt is nevertheleſs ſ • fficient. Theſe are the two things, that I am now particularly to ſpeak to, and to demonſtrate.

The ſufficiency of Chriſts ſatisfaction and • ighteouſneſs is no way either contradicted, or prejudiced by aſſerting the Covenant of Grace to be made, not with Jeſus Chriſt, but with • elievers themſelves, upon certain terms and conditions: to the actual performance of which, they are perſonally obliged in order to their receiving, and enjoying the benefits • f it. That Jeſus Chriſt hath fully ſatisfied the demands of the firſt Covenant, and ful •• lled all righteouſneſs, and finiſhed his work, • s Mediator, and perfected our Redemption • y his death, and ſuffering: And that his ſa •• sfaction and merit is of infinite value, and •• erefore abundantly ſufficient for the ends • r which it was intended, hath been ac • nowledged, and proved in the foregoing •• opoſitions: Propos. 2. and 4. And there • ore I ſhall need to ſay nothing here, for the •• claring my aſſent to, or for the vindicati •• of theſe particulars; That which I have • ow to do is only to ſhew in what ſenſe •• operly it may be ſaid to be ſufficient, and 〈◊〉 remove thoſe miſtaken apprehenſions, that •• e concerning it. For which purpoſe it is, 〈◊〉 the firſt place, to be obſerved, that by ſuf • iciency here we are not to underſtand the ••• rinſick worth, and value of Chriſts ſa ••• faction, and righteouſneſs; upon which account, it may not untruly be ſaid, if rightly conſtrued, that 'tis ſufficient for the Salvatio • of many worlds. And in this very particular mainly lies the miſtake. The ſatisfaction o • Chriſt, ſay they, is infinite, and his righteouſneſs infinite, & therefore ſufficient for the redemption of this, and many worlds, if they had been made; which as to its abſolute valu • and dignity is acknowledged. But what • then? Why? Therefore they hope, and believe that they ſhall be ſaved by it. And 〈◊〉 they build their faith, and hopes, immediately upon the abſolute worth and merit 〈◊〉 Chriſts ſatisfaction. But will this foundatio • ſtand? or this argument hold good, whe • it comes to tryal? In this ſenſe 'tis ſufficien • to ſave the Infidels, Jews, and Turks: T • ſave the ſpirits now in priſon; to ſave a • Apoſtate Lucifer, and his Angels. Yea a Be •• zebub, the Prince of Devils: But will yo • yet ſay, that the unbelieving Jews, an • Turks, and damned ſpirits, and Apoſta •• Angels, ſhall or can be ſaved? Or that the • have any ſufficient reaſon hence to believe it▪ This is much what as if when a poor man 〈◊〉 arreſted for a debt, he ſhould ſay, the King Exchequer is full, and abundantly ſu • ficient to pay what I owe, and therefore go to him, and my debt ſhall be pai • ▪ But will the Creditor, do you think, acce •• of this as ſufficient? If the ſufficiency of Chriſ •• ſatisfaction and merit, as to its intrinſick value, were a ſufficient warrant for our Faith, and hopes of Salvation, then I ſee no reaſon but why the Devils might as before was hinted, not only, as James ſpeaks, believe and tremble, but alſo believe and hope. For they may alſo argue thus, Chriſts merit is infinite, 'tis ſufficient, and therefore we believe, and expect to be freed from theſe chains of darkneſs, and to be readmitted into eternal manſions, and enjoy thoſe pleaſures that are at Gods right hand for evermore. And thus men miſerably delude themſelves, firſt by their miſ-underſtanding, and then by miſapplying the ſufficiency of Chriſts ſatisfaction, and all by their not rightly diſtinguiſhing betwixt its intrinſick value, and its ſtated, • nd intentional ſufficiency: That indeed is • he foundation of the New Covenant, but • his only of our Faith, and hopes.

But ſecondly by the ſufficiency of Chriſts ſatisfaction, and righteouſneſs, we are here, • o far as 'tis of concernment to us, to un • erſtand its fitneſs and efficacy with reſpect • o its deſigned and intended end. For what • ver is taken up only as a means, or medium • o any end, its ſufficiency is no otherwiſe to • e judged and determined, but by its fit • eſs and ability, or its unfitneſs and ina • ility to the production of that end, for • hich 'tis made choice of, and unto which it is appointed. This is the only rule, and ſtandard by which the ſufficiency of all means is to be meaſured and decided. That therefore which is not fit, and able to effect its end, we properly ſay 'tis inſufficient: But that which is every way ſuited to, and doth • ffectually in all points obtain its end, that is truly to be de • med ſufficient. As ſuppoſe (to make it yet more plain to every capacity) that one, who is poſſ • ſſed of a great, and liberal eſtate, mortgage ſome part of his lands to another for his ſecurity, upon conſideration • ith • r of moneys borrowed, or ſome Annuities to be paid, &c. What's that which a w • ſe Man would here look after for his ſecurity? What? the intrinſick value of this Mans whole Eſtate, and incomes? No, that's not engaged to him, nor intended as a means for his ſatisfaction, and therefore he hath no ſufficient ground from this to exp • ct to be ſatisfied, only the mortgage, and what of his lands are therein mentioned, being intended, as a means for his ſecurity, the value of that he conſiders, and whether there be enough thence ariſing to pay the moneys owing, and to diſcharge ſuch annuities; if ſo, 'tis judged a ſ • fficient eſtate, and ſufficient ſecurity, and he • eſts ſatisfied with it. Now to apply all this. The ſatisfaction of Chriſt, 'tis deſigned by God as a means for the accompliſhment of certain divine ends, which have already been declared in the precedent diſcourſe, as the vindicating of his wiſdom, holineſs, juſtice, faithfulneſs, &c. and maintaining his authority and laws and government in the world. And laying a ſure foundation for the readmiſſion of fallen Man to the favour of God, and eternal life upon his returning to God, and accepting of the redemption offered, and living in a due acknowledgment of, and ſubjection to his Maker, and Redeemer, &c. Theſe are the great ends (as hath been ſhewn more at large in ſeveral propoſitions) for which God intended his Sons ſatisfaction. And to theſe, 'tis every way ſufficient, though not to all thoſe ends that wicked men may fancy, and imagine to themſelves, for their greater encouragement to vanity, and preſumption. 'Tis ſufficient to evidence the holineſs and purity of Gods nature, and his irreconcileable hatred againſt ſin: ſufficient to declare his righteouſneſs, that he might be juſt, and the juſtifier of them that believe in Jeſus: ſufficient to vindicate the authority of his Laws, and Government to the world: ſufficient to obtain a New Covenant from God with his Creature, for the pardoning of his Rebellion, and taking him again into friendſhip, and beſtowing eter • al life, and Glory upon him, provided he will but humble himſelf and ſubmit to God, • nd live in obedience to his righteous Laws and Government: To theſe wiſe, and holy ends, for which God hath deſigned it, it is ſufficient. Yea but yet not ſufficient for the redemption of fallen Angels: or for the Salvation of the damned now in Hell, becauſe not deſigned and intended for their Salvation and Redemption. And for the ſame reaſon we may alſo ſay, without detracting any thing from its ſufficiency, that 'tis not ſufficient to ſave the impenitent, and unbelieving, and unholy here on earth: Why? Becauſe it was never intended for this end. As I may without offence ſay, that the Kings treaſury is not ſufficient (though in it ſelf more than ſufficient) to diſcharge my debt, or ſatisfy my creditor, becauſe it was never appointed for that purpoſe, but for higher, and more worthy ends: and therefore the aſ •• rting the Covenant to be conditional, requiring our perſonal repentance, and faith, and obedience, without which we cannot expect to be pardoned, or ſaved by it, can be no diminution, or prejudice to the ſufficiency of Chriſts ſatisfaction, and righteouſneſs, unleſs it be ſhewn, that God did purpoſely deſign it for the Salvation of ſuch as would neither repent, nor believe, nor obey, that is, ſuch as lived and died in open rebellion and defiance againſt him. Such as rend their pardon, and throw away the Phyſick that ſhould cure them, and ſpit in the face of their Phiſician. Such in a word, as blaſpheme God, and do deſpite to the Spirit of Grace, and trample under-foot the blood of Chriſt, and put him again to open ſhame. If it can be ſhewn indeed, that God ever intended the ſatisfaction of his Son, for this end, to ſave ſuch Monſters of iniquity whom he hath by an unchangable degree ſentenced to eternal torments, then 'tis true, to ſay that Men cannot be ſaved by Jeſus Chriſt, without repenting, and believing, and being holy, is to argue it of weakneſs and inſufficiency, ſince it falls ſhort of obtaining the end for which it was appointed. I but if it be evidently manifeſt, that the ſatisfaction of Jeſus Chriſt was never intended for this end (only to ſave ſuch as humbly believe, and obey,) then 'tis no derogation to the ſufficiency of his righteouſneſs to ſay, it is not ſufficient for their Salvation, ſince otherwiſe acknowledged ſufficient to the ends for which it is intended. For ſince it hath only the place of a means, as was ſaid, if you give it all that ſufficiency, and honour, that is of right due, and belonging to it, when I aſſert it ſufficient to its deſigned end, though I deny it to be ſufficent to many other purpoſes, for which it never was appointed. As he that ſaith • he mortgage given for his ſecurity, is well able to diſcharge the debt for which 'tis engaged, acknowledgeth all that is proper to be ſaid of it▪ Nor would it be thought any diſparagement, this being granted, neither to the owner, or to the ſecurity given, to ſay that 'tis not ſufficient to pay ſuch other debts, and bonds, for the payment of which it never was, nor ever was intended, that it ſhould be obliged. And ſo much by way of anſwer, to the firſt objection. But ſecondly,

2. As the method of Gods ſaving ſinners by Covenant, in the ſenſe before expreſſed, it no diminution, or prejudice to the all-ſufficiency of Chriſts ſatisfaction and righteouſneſs duely explained, and underſtood; ſo neither is it (as pretended) any way deſtructive, or oppoſite to the doctrine of free Grace, rightly ſtated according to the rules of the Goſpel. There is indeed a Free Grace, which ſome Men vainly fancy to themſelves, to which I confeſs this doctrine is diametrically oppoſite, but not to that, which we have recommended to us in and warranted by the Scriptures.

But that this may be the more clearly evidenced, and made good, theſe five things muſt here be done.

1. We muſt in the firſt place rightly ſtate the notion of Free Grace.

2. We muſt duely diſtinguiſh betwixt cauſes and conditions.

3. We muſt take notice of that order in which the bleſſings of the Covenant are diſpenſed, and in what order the Conditions of it are to be applied for the obtaining of them.

4. We muſt inquire into, and inform our ſelves aright concerning the nature of Salvation, and happineſs, and ſee how the duties of Chriſtianity ſtand related to it.

5. And laſtly we muſt not forget by whoſe ſtrength, and aſſiſtance all our duties are performed.

1. We muſt here rightly ſtate the notion, and limits of Free Grace. For herein lies the great errour of the World, and that from which alſo ariſe thoſe many dangerous miſtakes, that are concerning it. They have wild, and ſtrange and unbounded conceptions, and ideas of Gods Free Grace in their minds, and therefore no wonder, that they give us ſo bad a Comment of it in their lives and converſations. For God to accept of their good wiſhes, and deſires, as they call them, though their lives are ſtill wicked, and unreformed. And to pardon Sinners that have worn out all their dayes in carnal delights and pleaſures, and manifeſt rebellion againſt God, only upon their crying out in the laſt moment of their lives, Lord have mercy on them, and receive their Souls. And to be ſo pitiful, and compaſſionate to his Creatures, as not to damn, or deſtroy them becauſe he hath made them. And to give them Heaven, and Happineſs for the ſake of Chriſt, though they never truly believed in him, or ſeriouſly minded Heaven all their dayes, or regarded to pleaſe God, and live in obedience to his Law. And beſtow eternal recompenſes upon them, Kingdoms, and Crowns of Glory, though they have ſate ſtill all their time, and never worked in the vineyard, or fought in the battle, or run in the race that was ſet before them. This is that, which generally Men call by the name of the Free Grace of God, and by which they hope to be ſaved, as well as others, as well as the beſt, as they commonly ſpeak. But is this indeed the Grace of God? That which he aſſumes to himſelf, as his Glory; and which he hath revealed to us in the Goſpel, as the foundation of our Faith? To pardon and ſave ſuch, I confeſs, even the moſt impenitent, and unbelieving, and impure Sinners in the world, the very Heirs of wrath and Sons of perdition, this I grant, would be Grace, and free Grace too. Yea but where have we any warrant or encouragement from the word to believe, that there is any ſuch Grace in God, or Jeſus Chriſt, whereby ſuch ſinners ſhall be ſaved? And yet might thoſe be owned for the legitimate, and true born notions of free Grace, which the wild imaginations of Men may at • leaſure create to themſelves, it were eaſy to give a more large, and extenſive deſcription of it. To proclaim liberty to the captives now in Hell that are weeping, and wailing, and blaſpheming God becauſe of their torments: And the opening of the priſon to the Devil and his Angels that are bound in chains reſerved for the blackneſs of darkneſs for ever: And to proclaim the acceptable year of the Lord, to all the inhabitants of the earth, that they all might be ſaved; Jews, and Turks, and Pagans, that none might periſh: tell me, would not this be Grace, and free too with an emphaſis? Yea but all Grace you ſee that we may f • ncy, is not ſaving Grace. Nor all that neither, the Grace of God, which we fondly imagine to be in God.

I have ſaid all this to ſhew, how much the generality of the world are miſtaken in their conceptions of free Grace, and what neceſſity there is to come to ſome ſtated, and limited notions concerning it, which muſt undoubtedly be ſuch, as may be worthy of God, and ſuitable to the nature of a reaſonable Creature.

Such as may be conſiſtent with the infinite wiſdom of God, and holineſs of his nature, and truth, and veracity of his word. Such as may uphold the credit of his Laws, and Government in the world, and retain the Creature in his due ſubjection to, and d • pendance upon his Maker. Such alſo as may be agreeable to his Sons great deſign in dying, and ſuffering for M • n, which was to mend, and reform the world, and to make Men holy and righteous and conformable to God, and not to encourage them to ſin and wickedneſs by their hopes of mercy and impunity. Theſe boundaries and limitations muſt neceſſarily be ſuppoſed to all the diſpenſations of Gods free Grace to the Creature, ſince for God to act otherwiſe, which is not to be imagined, would be both diſhonourable to himſelf, and contradictory to the undertaking of his Son in redeeming the world. Where, by the way wee ſee, how greatly they are miſtaken, who aſcribe this free Grace to God, under a pretence of giving the more honour to him, when in truth nothing can be ſaid more unworthy of him. Suppoſe the Magiſtrate ſhould ſet forth a Proclamation, wherein he declares it to be his Royal pleaſure that all that have been guilty of any crime whatſoever, Murderers, and Traytors, and Rebells, the worſt, and vileſt of malefactors ſhould without diſtinction be pardoned, and ſet at liberty, though they never humbled themſelves to him, or reformed their lives, or promiſed allegeance to his perſon, and Government, but ſtill perſiſted in their wickedneſs, and kept their weapons in their hands to fight againſt him. This you will grant would undoubtedly be an act of free Grace, and favour in the Magiſtrate, yea but would it do you think, be to his honour? Some few profligate perſons poſſibly, who hoped for impunity by it, might cry him up, as wonderfully gracious and indulgent, but would any wiſe and ſober Man commend him for it? Surely if he had had any love to juſtice, and righteouſneſs, or any regard to his own credit, or any due care and reſpect for his Laws, and Governm • nt, he would never have been guilty of ſo imprudent, and unadviſed an action. He would never thus have countenanced ſuch impieties, and encouraged Men to rebell againſt him, would not this be the plain ſenſe, and interpretation of ſuch an act of Grace? Juſt thus do theſe Men honour God, and Chriſt, that make his Grace to be ſo free, as to ſave impenitent and unbelieving ſinners.

But if it be certain, that there is no ſuch free Grace in God, nor no ſuch righteouſneſs in Chriſt, as may be ſufficient to ſave ſuch ſinners as theſe, then 'tis alſo as certain that the conditionality of the Covenan • requiring our perſonal repentance, and faith and holineſs in order to our Salvation, is no way inconſiſtent with or derogatory to that ſtated notion we have of both in the Goſpel, though it be to thoſe wild notions of them that wicked Men vainly fancy to themſelves, which I ſhall yet more plainly demonſtrate by ſhewing firſt what Grace properly is, ſecondly what is abſolutely neceſſary to make it free.

1. Grace properly ſignifies no more, than love and kindneſs, favour, and friendly acceptance, or bounty and ben • ficence, Luke 1.30. Fear not, ſaith the Angel there to Ma • y, for thou haſt found 〈 in non-Latin alphabet 〉 ▪ f • vour with God; and ver. 28. thou art greatly, or highly favoured, 〈 in non-Latin alphabet 〉 , which we render in the margin, graciouſly accepted, or much graced: So Luke 2.52. 'tis ſaid of J • ſus Chriſt, that he encreaſed in wiſdom, and ſtature, and favour ( 〈 in non-Latin alphabet 〉 ) with God, and Man. Acts 2.46. They eat their meat with gladneſs, and ſingleneſs of heart, ſaith Luke there of thoſe primitive converts, praiſing God, 〈 in non-Latin alphabet 〉 and having favour with all the people. And Joh. 1.17. The Law came by Moſes, but Grace, and truth by Jeſus Chriſt, 〈 in non-Latin alphabet 〉 : which is elſewhere rendred love and kindneſs.

And to name no more, 1 Cor. 16.3. Whomſoever you ſhall approve by your letters, them will I ſ • nd to bring your liberality: ( 〈 in non-Latin alphabet 〉 ) that is, your charity as we ſpeak, or kindn • ſs, in your liberal contributions for the relief of the poor Saints at Jeruſalem. In which ſenſe you have the ſame word taken, 2. Cor. 8.4.

And therefore wh • n the fruits of the Spirit, as Faith, and Love, and Hope, &c. are called Graces, as we ſay the Grace of Faith, and the Grace of Repentance, &c. this is not to be underſtood in a proper ſenſe, for ſo they are not Grace, but metonymically, and by way of derivation only; either becauſe they come from the ſpecial love and favour of God, and ſo are the effects of it, or becauſe they render us acceptable to God, and ſo become the obj • cts of his love, upon which account 'tis called by the Schoolmen, Gratia gratum faciens: In the firſt ſenſe th • y are 〈 in non-Latin alphabet 〉 quia 〈 in non-Latin alphabet 〉 , in the ſecond, quia—

By the Grace of God then we are here properly to underſtand his love and favour and kindneſs, and good will, and beneficence to the Sons of Men.

2. But ſecondly that all this may be truly ſaid to be free, free love, and free kindneſs, and free beneficence, there is nothing more required, but that it be not deſerved. For, if I cannot poſſibly by any thing that lies within the compaſs of my power to do, merit or deſerve the leaſt favour or kindneſs from the hands of another, then whatever I receive from him, muſt be acknowledged due to his free love and bounty. This therefore I ſhall take for an undoubted axiome, that as what I deſerve, is my due, ſo that alſo is undoubtedly free, that is undeſerved. And therefore notwithſtanding all that hath been ſaid concerning the conditionality of the Covenant, and the neceſſity of our perſonal performance of the Conditions of it, that of the Apoſtle will ſtill ſtand firm, Eph. 2.8. By Grace ye are ſaved, through faith; and not of your ſelves, it is the gift of God. Becauſe it is not poſſible for any Creature to merit, or deſerve any thing at the hands of God, much l • ſs ſuch tranſcendent favours, as to be made the Sons of God, and H • irs of Glory. For who ever merits any thing of another by any thing he gives, or doeth, that gift, or action of his, that it may become meritorious, or deſerving, it muſt of neceſſity have theſe four qualifications, or properties annexed to it.

1. It muſt be de pr • prio. Somewhat that is his own. Otherwiſe he properly gives nothing, but he rather from whom he received it. As he th • t takes an hundred pound from one Man, and gives it to another, deſerves nothing for ſuch a gift, ſince properly he gives nothing that is his own.

2. It muſt be ex indebito, ſomewhat that is not antecedently due to the party to whom 'tis given. And therefore no man is judged worthy of a reward, that pays no more than the debt he owes.

3. It muſt cedere in lucrum alteri, be ſome way or other beneficial, and for the advantage of another, and not only to my ſelf, or elſe wherein do I oblige him?

4. There muſt be a due proportion betwixt the datum and acceptum, that which is done or given, and that which is received by way of reward for it. For which reaſon, we ſay he that gives a peny, cannot deſerve a pound, much leſs he that gives a farthing deſerve millions. Now upon all theſe accounts 'tis abſolutely impoſſible, that any creature ſhould merit or deſerve pardon, or grace, or glory, or any thing from God, and therefore all ſtill muſt needs be 〈 in non-Latin alphabet 〉 : freely of his grace, as the Apoſtles phraſe is, Rom▪ 3.24. For firſt,

1. 'Tis not properly our own but the Lords, whatever we render to him: What haſt thou, that thou haſt not received, ſaith the Apoſtle, 1 Cor. 4.7. 'Tis not only his corn, • nd his wine and his wool and his flax by • hich we are fed and cloathed, as the Prophet • peaks, Hoſ. 2.9. but his ſtrength, & his aſſiſtance • y which we are inabled to perform all our works, 2 Cor. 3.5. 'Tis he that breaths up • n theſe dry bones, and cauſeth the ſpirit of • ife to enter into them, Eph. 2.1. 'Tis he • hat ſtrengtheneth us with might in the in • er man, Eph. 3.16. And 'tis he that work • th in us both to will, and to do, of his good • leaſure, Phil. 2.13. And therefore Paul • hen he had told the Corinthians that he had • aboured more abudantly than all the Apo • les, 1 Cor. 15.10▪ (A more particular account of which he gives them, 2 Cor. 11.23, 24. &c.) Immediately he corrects himſelf, as having aſcribed too much to his own endeavours, and in the n • x • words adds, Yet not I, but the Grac • of God, which was with me, by which grace, ſaith he in the foregoing words, I am that I am. Thus Paul, from firſt to laſt, both as to what he was, and what he did, he acknowledgeth all to be o • Grace: So that upon this account we are you ſee ſo far from meriting any thing by our beſt endeavours, as that the more we do the more we are indebted to divine grace, for enabling us ſo to do. And therefore after all muſt take up Davids words, and make the like humble acknowledgment as 〈◊〉 did, after he had made ſo munificent pr • parations for the building of the Templ • 1 Chron. 29.11, 12, &c. Thine, O Lord, is t •• greatneſs and the power, and the glory and 〈◊〉 victory, and the Majeſty: for all that is in 〈◊〉 Heaven, and in the earth is thine: thine is 〈◊〉 Kingdom, O Lord, and thou art exalted, • head above all, both riches and honour come 〈◊〉 thee, and thou reigneſt over all, and in thi • hand is power, and might, and in thine hand is to make great, and to give ſtrength unto 〈◊〉 Now therefore our God, we thank thee, 〈◊〉 praiſe thy glorious name; but who am I, 〈◊〉 what is this people that we ſhould be able 〈◊〉 offer ſo willingly after this ſort? For all thi • come of thee: and of thine own have we given thee. And as it follows, all this ſtore that we have prepared cometh of thee, and is all thine own.

2. 'Tis no more than what we all owe to God, if not antecedent to his command, yet to any promiſe he hath made either to accept, or reward us for our obedience. For ſince we all by our firſt creation received our beings and faculties by derivation from him, and ſtill live in an eſſential dependance upon him, we are thereby indiſpenſably obliged to render to him all poſſible homage, and ſervice, and to improve both our faculties and beings intirely for his Glory. If we any way offend God by ſinning againſt him, we are bound to humble our ſelves, and return to him, and ceaſe from offending of him: And if he lay any command upon us, we are bound to yield obedience to it, and to ſubject our ſelves to all his righteous Laws. And if he in kindneſs make any promiſe to us, we are bound to believe him, and relie upon him.

Theſe are all natural duties, that immediately reſult from the creatures neceſſary dependance upon, and ſubjection to God, as he is the Lord our Maker. And though it be true that we are now fallen from God, and much diſinabled by our fall from the due performance of theſe duties, yet this is to be conſidered that our inability cannot null Gods right. The debt is ſtill owing, and may be demanded, though the debtor hath by his own default rendered himſelf unable to pay it. How then ſhould Man, by any act of his, merit pardon, or life, when before theſe bleſſings were promiſed in the New Covenant for our encouragement, he was neceſſarily obliged to do and perform all that which is therein at preſent required of him? Can the payment of an old arrear, deſerve a new grant of the inheritance it ſelf? Put the caſe that the Father of a prodigal child, that had riotouſly miſpent his portion ſhould for his greater encouragement to repentance, tell him that he would freely forgive his rebellion, and ſettle the whole inheritance upon him, of which he had been juſtly diſinherited; provided only, that he would, as becomes a child, humble himſelf, and return to his duty, and be obedient to him. Would any one now ſay, that this was no free act of Grace, or kindneſs in the Father, becauſe propounded with theſe conditions? Or that the Son in accepting, and performing of them did therefore merit the inheritance? No, for all this the Father, you will ſay, freely pardon • d his Son, and freely ſettled the inheritance upon him: Why? Becauſe his Son was bound by the law of nature, thus to humble himſelf to his Father, and to return to his duty and obedience, though his Father ſhould not have given him one farthing more of his eſtate. The Son it's true did his duty, in doing thus; yea but ſince he did no more he deſerved nothing, Luke 17.10.

3. There is no real gain or benefit accrues to God, but to our ſelves, by any of our performances, Job 35.6, 7, 8. If thou ſinneſt, ſaith Elihu there to Job, What doeſt thou againſt him? Or if thy tranſgreſſions be multiplied, what doeſt thou unto him? If thou be righteous, what giveſt thou him? Or what receiveth be at thine hand? Thy wickedneſs may hurt a man, as thou art, and thy righteouſneſs may profit the Son of man: God is too great to be obliged by any creature, and too powerful to be really prejudiced by them. He knows how to get the full revenues of his Glory out of the moſt rebellious, and impenitent, by throwing them into chains of eternal darkneſs. And therefore Chriſt teacheth his diſciples to ſay, after they had done all that was commanded them, that they were unprofitable ſervants: yea, but he doth not ſay (obſerve that by the way) ſit ſtill, and fold your hands together with the Sluggard, and take your own eaſe, and pleaſure, and be not over ſolicitous, and diligent in obedience to the commands of God, leſt by that means you ſhould be thought to derogate from the ſufficiency of his ſons righteouſneſs, or eclipſe the glory of his free Grace. No, he doth not ſay, do nothing, that you may be ſaid to deſerve nothing, but he ſuppoſeth that to the uttermoſt of their abilities they were diligent, and induſtrious, in the buſineſs of religion, and did all that it was poſſible for creatures to do, in the keeping of the commands of God, and after all this it is, that they are to acknowledge their unprofitableneſs: When ye ſhall have done all thoſe things which are commanded you, ſay, we are unprofitable ſervants. Here's doing and doing the commands of God, and doing all things commanded, but unprofitableneſs joined to all.

4. There is no proportion at all betwixt the duties required, and the reward promiſed, betwixt our work, and our wages. Rom. 8.18. I reckon, ſaith the Apoſtle there, that the ſufferings (and we may alſo add the ſervices) of this preſent time, are not worthy to be compared with the glory that ſhall be revealed in us. And where there is no proportionable worth, there can be no deſert. The payment therefore of a ſmall fee cannot deſerve a Kingdom, nor the giving of a ſingle mite deſerve millions by way of retribution, much leſs for the ſame reaſon, can any of our performances deſerve eternal life, ſince here the diſproportion is much greater: B • twixt a mite, and millions, a ſmall fee, and a Kingdom, though the difference be very large and wide, yet there is ſtill ſome proportion betwixt them, they are both finite, and ſo agree in the ſame common notion, and predicament of beings, but here the different terms are ſo far diſtant, as not to admit of any compariſon: There the difference lies only betwixt finite and finite, but here betwixt finite and infinite. O • r obedience, that is only finite, but our reward infinite; that is temporal, but this eternal. We ſerve God only for a moment, but we are made happy for ever. Now betwixt finite and infinite, temporal and eternal there can be no proportion. And where there is no proportion betwixt the work and the reward, there can be no deſert. For whatever we receive, either it muſt be an act of Juſtice, or an act of bounty that gave it to us. If an act of Juſtice, there the only rule and ſtandard is proportion: That every Man may have, as we ſay in our Engliſh Proverb, a peny-worth for a peny: wages agreeable to his work. This is the true and proper notion of Juſtice. But in acts of bounty there the rule and meaſure of acting is only the good will and pleaſure of the Agent, and not the worth or merit of the perſon that receiveth. Since therefore the giving of eternal life to ſinners upon terms of Faith and Obedience, cannot poſſibly, for the reaſons already given, be deemed a meer act of Juſtice, it neceſſarily follows that 'tis ſtill an act of free Grace and bounty. To make this yet more plain, take this familiar inſtance.

He that ſets a poor Man to work, and at night pays him his ordinary wages, he is juſt you will ſay, but not bountiful, and therefore upon this account, there is no great thanks owing to him, ſince the poor Mans ſweat and labour was judged by common eſtimation to deſerve it. But he that imploies an indigent perſon for ſome few moments in his ſervice, and then gives him a thouſand pound for his reward, this man is to be accounted not meerly juſt, but liberal, and therefore notwithſtanding ſome moments, or hours ſervice were required of him, yet you would call it an act of free Grace, and bounty, and not of juſtice, ſince ſo ſmall a ſ • rvice could never deſerve ſo rich a reward, there being ſo little proportion betwixt them. And ſurely then if we do but duly conſider how much the diſproportion is yet greater betwixt our obedience for a moment, and infinite happineſs to all eternity, we cannot but acknowledge that notwithſtanding all, that 'tis poſſible for any creature to do, yet it can be no leſs than an act of free Grace and bounty in God to give us theſe eternal recomp • nces.

Upon all theſe accounts then you ſee 'tis evident, that if the notions of free Grace and ſufficiency of Chriſts ſatisfaction be rightly ſtated according to the Goſpel, there is nothing affirmed in any of the foregoing propoſitions, that is either inconſiſtent with, or really prejudicial unto either. Not to the ſufficiency of Chriſts ſatisfaction, ſince notwithſtanding all that hath been ſaid it remains ſufficent and effectual to all thoſe ends for which it was by infinite wiſdom deſigned and intended. Nor to the free Grace of God in Chriſt, ſince notwithſtanding all our performances 'tis undoubtedly free becauſe undeſerved. But ſecondly,

2. That we may further evidence the truth of this propoſition, we muſt here diſtinguiſh betwixt cauſes and conditions, which if duly weighed will be found to be of very different conſiderations: A cauſe is that, by whoſe proper vertue and influence the thing is produced; but a condition that without whoſe preſence, or concurrence the principal cauſe cannot well obtain its end or produce its effect as to ſome determinate actions. Thus (to make it plain by ſome familiar inſtances) the Sun 'tis the original cauſe, and fountain of light; but the opening of the windows, that is the condition, or medium by which the Sun tranſmits its light into the houſe: And fire is the proper cauſe of heat, but the air notwithſtanding a neceſſary requiſite without which it cannot burn. Or to inſtance in moral concerns, which are more direct to the thing in hand. He that ſells, and makes over his eſtate to another upon the tender and receipt of a conſiderable ſum of moneys, here the money, or valuable conſideration given is the true and proper cauſe why this man parts with his eſtate, and ſetles it upon another perſon: But he now that makes over an eſtate, ſuppoſe of ſome thouſands by the year, to ſome poor Man, with this proviſo only that he pay quarterly ſome ſmall fee, a Roſe perhaps, or a pepper-corn, by way of acknowledgment of his bounty, or elſe that he have no right to the revenues and profits of it: Here the payment of this acknowledgment (being conſequent upon the grant, and no way anſwerable to its juſt value) is not the cauſe, but the condition only of this gift. The condition it's true muſt be accepted and performed by this poor Man, that he may be admitted to, and continued in the quiet poſſeſſion of this eſtate, but ſtill for all this, the Donors free love and bounty is to be acknowledged the ſole cauſe, why this rich revenue and inheritance was ſetled upon him. And can it then be any derogation to the free Grace of God, or merits of Jeſus Chriſt in beſtowing eternal life upon heirs of wrath, to allow faith and obedience to have the place of a medium or condition, in that Covenant by which this life is made over to them? Notwithſtanding this, Jeſus Chriſt may be, and is the only cauſe of our Salvation, Heb. 5.9. 'Tis by vertue of his ſatisfaction and merits, that we are acquit from the condemnations of the old Law, and admi • ted to be heirs of Glory: Th • ſe were the valuable conſideration, and pur • haſe money (if I may ſo term them, 1 Pet. 1.18, 19.) upon which the Father makes a new grant, and conveighance of an inheritance incorrup •• ble and undefiled and that fades not away, to the degenerate Sons of Adam. Y • a but ſo ſtill, as that repentance and faith, &c. are to be acknowledged the conditions, the ſmall fee and homage, upon the rendering of which, the poſſeſſion of this inheritance is put into their hands, and ſecured to them, and this we may do, without fear of offering the leaſt injury or prejudice either to the perfection of Chriſts righteouſneſs, or the freeneſs of divine Grace. It's true indeed to admit of theſe or any thing elſe but Jeſus Chriſt, to be the meritorious, and procuring cauſe of Mans Salvation, that is not only a little to eclipſe, but totally to extinguiſh the Glory of free Grace, and plainly to deny the ſufficiency of Chriſts ſatisfaction. But to make them only mediums, and conditions, without which they will not be effectual to ſave us, this may be very well conſiſtent with both, the freeneſs of the one and ſufficiency of the other. For is it thought any diminution of the Suns radiency, and univerſal influence, that it doth not enlighten the houſe unleſs the windows be opened? Or of the fires efficacy to warm, becauſe it cannot burn without air? Or of the Benefactors kindneſs and bounty in ſetling a rich eſtate, millions by the year, upon a poor Man, becauſe required to pay a roſe, or pepper-corn by way of acknowledgment, without which he cannot enjoy it? Much leſs can it be any diminution to divine goodneſs, to make our repenting and believing &c. the conditions of the New Covenant, ſince the diſproportion betwixt the good promiſed, and the duties to be performed, is infinitely greater, as hath already been demonſtrated.

I grant 'tis poſſible for conditions to be of that nature, as to render what is tendered or granted upon them to be no act of kindneſs, and bounty. Such as thoſe that Nahaſh the Ammonite propounded to the men of Jabeſh Gilead, 1 Sam. 11.2. And ſuch as are uſual in the ordinary contracts betwixt man and man▪ But this is not meerly becauſe conditions, but becauſe they are either reproachful, and unreaſonable, like thoſe of Nahaſh to the Iſraelites, or at leaſt equivalent in their value to the benefit promiſed, as thoſe of common contracts. Neither of which can without manifeſt falſity be affirmed of the Conditions of the New Covenant. For firſt, the things therein required of us are highly rational, and moſt becoming both the nature of God and the Creature. For a guilty, and undone ſinner to humble himſelf to his Maker whom he hath offended, and throw down his weapons, and quit his ways of rebellion, and be reconciled to him. For him alſo to accept of Jeſus Chriſt the eternal Son of God, to be his teacher to inſtruct him in the things that belong unto his peace, and his Prieſt to ſatisfie, and interceed for him, and his King to rule and govern him, and in this way to relie upon him for his Salvation which he hath not only purchaſed, but ſealed, and confirmed to us by his blood. And for him again to purifie himſelf as God is pure, and be holy in all manner of converſation, as he that hath called him is holy, and to live in a due obſervance of all his good and righteous Laws, and to approve himſelf to God in all things. What more reaſonable or more becoming of a guilty and dependent creature? Eſpecially if it be in the ſecond place conſidered, that the conditions here required, as they are not unreaſonable, ſo neither in worth and value equivalent to the good promiſed to us upon the due performance of them, there being, as hath been once and again demonſtrated, an infinite diſproportion betwixt them. And wh • re conditions are of this nature, though in a leſs degree of reaſonableneſs and diſproportion, there they may be admitted without nulling, or detracting from the free Grace and bounty of the propoſer, as might beſides the inſtances already given be made good by many more of the like nature. As ſhould a King, ſuppoſe, promiſe to a poor indigent Begger, that he would cloth him with Scarlet, if he will but caſt off his old and dirty rags: or adorn his fingers with Rubies and Diamonds, if he will but throw away the dirt he hath in his hands, and waſh them: or load him home with bags of Gold, and Silver, if he will but come to his Palace, and fetch it: or pardon him the treaſon he hath committed, if he will but down upon his knees and humbly confeſs his fault, and promiſe for the future to be more Loyal. Here are manifeſt conditions you ſee affixed to each of theſe tenders, ſuppoſed to be made to this poor Man, and yet will any one ſay they are therefore no acts of Grace and favour? Or thereupon make this reply, No Sir, I will none of your offers upon theſe terms. I was told, that I had a friend at Court that had obtained all this for me, and that upon his account they ſhould be freely beſtowed upon me; but now it ſeems I muſt down upon my knees and beg pardon or I cannot be forgiven, and throw away my rags and dirt, or I ſhall not be adorned with Scarlet, and Jewels; and attend at the Princes Gate, or I muſt not have the Gold and Silver that was promiſed. This is not the free Grace, and kindneſs, that I expected, and ſhould I take it upon theſe conditions, I ſhould be guilty of diſhonouring my Soveraign, by detracting from the freeneſs of his favours, and miſtruſt the efficacy of my friends mediation with him. Should the poor Begger to whom theſe tenders were made, argue thus, would not the whole world gaze upon him, as they do upon blazing Stars and Comets, with admiration? and record him as the greateſt prodigy of folly and impudence, that hath been yet ſeen on Earth? For what would the Man have? Here is Gold and Silver, and Robes of Majeſty, and orient Pearls, and Jewels, together with the pardon of his rebellion and his Princes favour. And are not theſe deſirable and inviting objects? And can it rationally be expected that ever they ſhould be diſpenſed upon more eaſy, and honourable terms? What▪ be pardoned, and yet not ask forgiveneſs? What! Be loaded with bags of Gold, and yet not ſo much as reach out the hand to receive them? What! Be adorned with Diamonds, and Rubies, and all the glory of both the Indies, and yet not part with that dirt with which his hands are filled, that he may be adorned? and be cloathed with Scarlet, and Robes of Majeſty, and yet not put off, and lay aſide his old and filthy rags? Surely he that expects to find any ſuch free Grace as this in God, to be ſaved without parting with his dirt and rags, I mean his ſins, I much queſtion the poſſibility of that Mans Salvation: But thirdly,

3. We muſt upon the ſervice of this deſign obſerve the order in which the ſeveral priviledges of the Covenant are diſpenſed, and in which the conditions of it accordingly are to be applied to each of them, that they may become ours. For as the former are not all actually given in the ſame moment, but ſucceſſively, ſo neither are the other required to be all at once in act, and exerciſe, but gradually according to the ſucceſſive adminiſtrations of the priviledges to which they are appropriate. It's true there is a neceſſary connexion betwixt the ſeveral benefits of the Covenant, ſo that he who hath any one link of this golden chain put into his hands, he is thereby aſſured, that all the reſt will follow in their order, as the Apoſtle argues, Rom. 8.30. For whom he did foreknow he alſo did prideſtinate, and whom he did predeſtinate, them he alſo called: and whom he called, them he alſo juſtified: and whom he juſtified them he alſo glorified. But though they are all thus mutually united both in their particular ſubjects, and Gods eternal preordination, yet they are ſtill truly diſtinguiſhable in themſelves as to their formal notions (vocation being one thing and juſtification another) and alſo in the order in which they are given out to ſinners. For firſt they are effectually called, then juſtified, then adopted, and laſt of all glorified. Betwixt the three former there is at leaſt a priority of nature, as the Sun we ſay is before its light, and the fire before its heat: But betwixt them, and glorification there is a priority of time. Thus Enoch we know walked ſome years with God in a juſtified ſtate, before he was tranſlated: And Paul fought long after he was called before he received his Crown. This is the unvariable order, that God hath fixed, wherein to diſpenſe the great bleſſings of the Covenant to ſuch who are the objects of his elective love. He juſtifies none but the called, and adopts none but the juſtified, and glorifies none but the adopted, Rom. 8.

In the next place (the order in which the priviledges of the Covenant are diſpenſed, being ſtated) we muſt conſider in what order the ſeveral conditions of the Covenant (ſince • ot to all alike nor at the ſame time to all) are to be applied, for our being actually in • ereſſed in them. And firſt in order to our • ffectual calling no more is required of us, • han an humble, and diligent attendance upon all ſuch means, as God hath appointed for that end. Our waiting by the pool for the Angels moving upon the waters. Iſa. 55.6. Prov. 2.4, 5. Heb. 2.1. Luke 11.9, 10, 11, 12, 13. Joh. 5.25. Act. 10.33. Acts 13.44, 48.

Our actual faith, and repentance, and holineſs cannot here be ſuppoſed as a prerequiſite to our effectual calling (only our attendance upon the means) ſince theſe are the very things to which we are called. Act. 26.18. Rom 10.14. Rom. 1.7. Gal. 1.6. And he that is called to believe and be holy is upon that very account ſuppoſed before to be both unbelieving and unholy. But then in order to our being juſtified and adopted there both faith and repentance (as hath already been proved) are antecedently neceſſary. Or which is all one, our humble and penitential acceptance, or receiving of Jeſus Chriſt in all his offices, as Prophet, Prieſt, and King, and conſequent upon this our reliance upon him for pardon and Salvation, Gal. 2.16. Joh. 1.12. and laſtly in order to our being actually glorified, and made eternally happy in the immediate fruition of God, 'tis further requiſite that we be not only penitent, and believing, but alſo actually holy and obedient as hath been ſaid, Math. 5.20. Rev. 22.14▪ Firſt, God in the uſe of means calls ſinners to repent and believe, and then upon their repenting and believing in anſwer to his call, he juſtifies and adopts them: And then upon their being further purified in obeying the truth, as 'tis expreſt, 1 Pet. 1.22. and ſo made meet to be partakers with the Saints in the inheritance of light, they are as the conſummation of all their happineſs eternally glorified. So that you ſee our repenting and believing neceſſarily preſuppoſeth our effectual calling, and our juſtification and adoption our repenting and believing, and our glorification not only our being juſtified and adopted, but alſo our being perſonally holy and conformable to Jeſus Chriſt. When therefore 'tis ſaid, that obedience, as well as faith and repentance is a neceſſary condition in the Covenant of Grace, if we underſtand it as we ought according to the order before explained the great doctrine of juſtification by faith in Chriſt which the Apoſtle ſo much contends for with the Jews, eſpecially in his Epiſtle to the Romans, and Galatians, this doctrine I ſay is hereby ſecured and preſerved inviolable, ſince our obedience is made a condition only with reference to eternal life and not to our juſtification, being in order not • ntecedent to, but conſequent upon that. We are ſtill juſtified by faith in Chriſt without works as the Apoſtle ſpeaks, but yet not ſa • ed by faith alone without works▪ There is more required to make a Soul fit for Heaven, than meerly the pardoning of his ſins, and juſtifying of his perſon.

But is it not often affirmed in Scripture that we are ſaved as well as juſtified by faith, Joh. 3.16. Eph. 2.8. Mar. 16.16.? It's true, and ſo alſo we are ſaid to be ſaved by hope, Rom. 8.24. And by calling upon the name of the Lord, Rom. 10.13. And to be bleſſed, and have a right to the tree of life by keeping of the commands of Chriſt, Rev. 22.14. If then the argument will hold good, that we are ſaved by faith alone without holineſs and obedience, becauſe 'tis ſaid, he that believeth ſhall be ſaved; we might alſo by the ſame rule argue, that we are ſaved by hope without faith, or by calling upon God, without hope, or by our obedience without all the reſt, ſince Salvation and bleſſedneſs is aſcribed to each of theſe, to hoping and calling upon the Lord, and obeying, as well as believing. All therefore that can juſtly be inferred from hence is only this, that faith, as well as hope and obedience is neceſſary to our Salvation: And becauſe there is an inſeperable connexion betwixt them, and a joint ſubſerviency of both to the ſame end, therefore it is that eternal life is ſometimes aſcribed to one, ſometimes to the other. Sometimes 'tis ſaid, bleſſed are they that believe, Joh. 20.29. Sometimes, bleſſed are the pure in heart, Matth. 5.8. Sometimes, bleſſed is he that feareth the Lord, Pſal. 112.1. Sometimes again, bleſſed are they that keep his teſtimonies, and are undefiled in the way, Pſal. 119.1, 2. All which 'tis evident muſt be taken incluſive of each other, faith of fear, and fear of purity, and all as joined with actual obedience. That is, he that believes and acts ſutably to his faith, in purifying his heart, and keeping the commands of Chriſt, he ſhall be ſaved. And ſo again, on the other hand, he that obeys, ſuppoſing alſo that he repents, and believes in Jeſus Chriſt, he ſhall be bleſſed. But we cannot poſſibly without making Scripture to contradict it ſelf, appropriate happineſs to any one of theſe conditions, (not to faith any more than to obedience) either by way of oppoſition to or ſeparation from the reſt. The plain Engliſh of that would be this, that a diſobedient faith, or an unbelieving obedience might be ſufficient to qualify us for eternal life. Even in juſtification it ſelf, though our actual obedience be not there required, yet 'tis vertually included in the very nature of that faith by which we are juſtified. But as to our being eternally glorified, there our actual obedience▪ together with faith and repentance are alike neceſſary to give us a perfect and compleat right to it: faith and repentance alone as to this are not ſufficient. A compleat right I ſay; for there is, I grant, a certain right to life, that doth immediately reſult from faith it ſelf. But then we muſt here diſtinguiſh of a double right.

There is firſt a primary and initial, ſecondly a perfect and conſummate right: or as the Civilians ſpeak, there is jus haereditarium, and jus aptitudinale. Both which are in their reſpective order alike neceſſary, fully and compleatly to enſtate us in one and the ſame poſſeſſion. Thus for inſtance. He that is lawfully elected to any office of truſt and dignity, his meer election gives him an initial right to that office; yea but for all that, before he can receive the ſeveral inſignia proper to it, or exerciſe any act of authority in it, or actually receive the profits, and emoluments belonging to it, he muſt ſolemnly be inſtalled, and take the Corporation Oaths, and perform ſuch other ceremonies, as are uſual in the caſe, and this gives him a conſummate right to his place and dignity. Again, he that ſeals to an Indenture, he thereby hath an incipient right, and title to the eſtate therein conveighed; But yet to compleat this, there muſt be ſeiſin and delivery, and performance of Covenants, payment of rent and repairing the premiſes, and this gives him an actual right to it, and continues him in the quiet poſſeſſion of it. Take one inſtance more. A Child in his infancy may have right to a Kingdom, as ſome have been Crowned in their Cradles. But yet notwithſtanding he afterwards remains, as the Apoſtle ſpeaks, under Tutors and Governours, and little differs the Lord of all from a Servant until he come of age, and then his Kingdom and Government is put into his hand. Before he had an hereditary, and now an aptitudinal right to, or legal fitneſs for government. I have brought all theſe inſtances to ſhew, that there may be a different right to the ſame thing ariſing from different qualifications and conditions, and yet both ſubſervient to the ſame end. And ſo here faith gives right, and obedience alſo gives right to eternal life, but in a different manner; that begins it, but this continues, and compleats it. Plainly thus; Whoſoever doth ſincerely accept of Jeſus Chriſt upon Goſpel terms, which is truly faith, he is thereupon not only quit from all the demands of the firſt Covenant, which is properly juſtification, but he alſo hath, by vertue of the Goſpel-grant, an initial right to the eternal Kingdom purchaſed by Chriſt: But yet before he can enter into the actual poſſeſſion of it, and enjoy all the glories and bliſs and joy that belongs to it, he muſt be pure and holy, cleanſed from all filthineſs of fleſh and ſpirit; and this gives him an aptitudinal and compleat right to it. Faith is as our ſealing to the Indenture, that firſt founds our right: and obedience is as the performance of Covenants, that perfects and continues it. That by making us Sons, Joh. 1.12. makes us alſo heirs of the Kingdom, Rom. 8.17. and ſo gives us an hereditary right to it: But this being the means to make us holy, and like to God, and as Scripture ſpeaks, perfect Men in Chriſt, that is men of ripe age, it thereby gives us a fitneſs or aptitudinal right to the eternal poſſeſſion of it.

And thus I have ſhewn in what order the ſeveral conditions of the Covenant are to be applied for the obtaining the great bleſſings of it, according to the method in which they are diſpenſed, which being attended to will further evidence the conſiſtence of free Grace with their being given out to ſinners upon ſuch terms. But before I conclude this particular, it will be requiſite (eſpecially ſince it may add ſome further light to the thing in hand) to inquire into and evince the difference (which I have all along in this diſcourſe ſuppoſed) betwixt faith and obedience; for I cannot wholly be of their opinion, that make them one and the ſame without diſtinction, nor yet apprehend them ſo vaſtly different as ſome imagine.

That they are not the ſame to me is evident, ſince I find them frequently diſtinguiſhed both by different names, and effects in Scripture, Acts 15.9. Purifying their hearts by faith, Heb. 11.8. Acts 26.18. By faith Abraham obeyed. Tit. 3.8. Theſe things I will, that thou affirm conſtantly, that they which have believed in God might be careful to maintain good works. Therefore alſo called the obedience of faith, Rom. 16.26. Here you ſee they are diſtinguiſhed, and elſewhere they are oppoſed, Eph. 2.8, 9. By grace ye are ſaved through faith, and not of works. Phil. 3.9. That I may be found in Chriſt, not having my own righteouſneſs, which is of the law, but that which is through the faith of Chriſt. And more than once in the Epiſtles to the Romans and Galatians, where the Apoſtle treats deſignedly concerning juſtification, which he there once and again affirms to be by faith, and not by the works of the law. And can they poſſibly be the ſame that are not only diſtinguiſh but oppoſed?

I know 'tis ſaid, that the oppoſition the Apoſtle there makes betwixt faith, and works, is only to be underſtood with reſpect to Jewiſh works, and that opinion of perfection, and merit that they had of them. But were the works of Paul, and the Epheſians, and Abraham of this nature? were they Jewiſh and Levitical? or have we any reaſon to think that they had any ſuch opinion of their obedience as being perfect, and meritorious? And yet in all theſe inſtances we find that faith is oppoſed to works. And though Paul 'tis true doth in the third Chapter to the Philippians firſt inſtance in his legal priviledges and righteouſneſs, yet afterwards he adds his Goſpel ſervices and ſufferings for Jeſus Chriſt, and whatever elſe you can imagine to make up his obedience, and righteouſneſs perfect. Phil. 3.8. Yea doubtleſs and I count all things but loſs, for the excellency of the knowledge of Jeſus Chriſt my Lord: for whom I have ſuffered the loſs of all things. And yet after all he tells us, that he deſired to be found not in the righteouſneſs of works, but of faith, ver. 9.

Again they are not only diſtinguiſhed, and oppoſed, but alſo delivered to us under different notions in the Goſpel: As faith is expreſſed by receiving of Chriſt, Joh. 1.12. Obedience by walking in him as we have received him, Col. 2.6. That by coming to Chriſt, this by taking his yoak, and bearing his burden, Matth. 11.28, 29. That by looking unto Jeſus, this by running with patience the race that is ſet before us, Heb. 12.1, 2. That by eating his fleſh, and drinking his blood, Joh. 6.54, 56. this by growing up in him, Eph. 2.21. that as the principle of our filiation, Gal. 3.26. and this as our imitation of God, as dear Children, Eph. 6.2. And is there no difference betwixt receiving, and walking? coming, and taking? ſeeing and running? eating and drinking and growing? Betwixt our being children, and performing the duties of Children? Even common language, as well as Divinity teacheth us to diſtinguiſh betwixt the Creed and Ten Commandments, the credenda & agenda in Religion. Betwixt believing and doing. Believing we ordinarily ſay, is one thing, and doing another.

But is not faith in God, and Jeſus Chriſt expreſly commanded in Scripture? And is not that properly to be called obedience which falls under an expreſs command no leſs than any other duty in Chriſtianity? And if faith be obedience, is not obedience then and faith all one? This is that invincible argument, that is brought to prove faith and obedience to be one, which Scripture you ſee before makes two. By this way of reaſoning, repentance, and love to our neighbour, and ſobriety, and godlineſs, &c. are all the ſame, and not to be diſtinguiſhed. All duties but one duty, and all graces but one grace. All is faith, all believing, becauſe all commanded. Nay our very engaging, and Covenanting to obey God in all things is alſo enjoined, and yet ſhall there be no difference betwixt obedience, and promiſing to obey? betwixt a bond and preſent payment? betwixt entering into Covenant, and performing Covenants?

'Tis one thing for a Wife to promiſe, as uſually they do when married, to love, and honour and obey her Husband, and another thing actually to love, and honour and obey him. One thing for a rebellious Subject to ſubmit himſelf to the mercy of his Prince, and engage himſelf by oath to be Loyal, and another thing for him to live in all due ſubjection to his Laws and Government. And in this mainly lies the difference betwixt faith and obedience. That is our entering into Covenant with God, and this our performance of Covenant. That our taking Chriſt for our Husband, and this our loving and honouring and obeying of him, as we then engaged. That our ſubmitting our ſelves to the clemency and goodneſs of God, and this our living in a due obſervance of all the righteous Laws and Statutes of his Kingdom. And thus indeed, faith it is the firſt entrance upon, or beginning of obedience, as a point is the beginning of a line, or unity of number, which yet no one takes to be the ſame but different things, and accordingly calls them by different names. And indeed who knows not (if they may be allowed to know any thing that differ from theſe mens ſentiments) that things which agree in their general notions, may yet be vaſtly different, as to their particular and ſpecifick natures. Diamonds, and flints agree in this, that they are both ſtones? And Stars, and clods of earth, in this, that they are both natural bodies; And men, and beaſts in this, that they are both animals, both living creatures. And yet who will ſay that a Diamond is a Flint, or a Star a clod of Earth, or Man a Beaſt? Are theſe therefore the ſame becauſe they agree as faith and obedience in their common notions? and is there no difference betwixt them? Nay ſince that wherein they differ is more conſiderable than that wherein they agree, therefore in naming things we take little or no notice of their general agreement, but denominate them according to their ſpecifick differences. We do not call Men animals, but reaſonable creatures. Nor Diamonds ſtones, but Dianonds. Nor Stars bodies, but Stars. And for the ſame reaſon we do not call believing, obedience, but faith. And as things are moſt properly denominated from their particular not general natures, ſo alſo are all effects, and operations belonging to them, ever aſcribed to them under the ſame notion. Thus diſcourſe and reaſon is appropriate to Man, not as he is an animal, but as he is a reaſonable creature. And ſplendor and value to Diamonds, not as they are ſtones, but Diamonds; and influence to the Stars, not as they are natural bodies, but as they are Stars. And therefore we properly ſay that the Star ſhines, and not the body, and the Diamond ſparkles and not the ſtone, and Man diſcourſes, not the living creature. And why may we not (without canting,) by the ſame rules of undoubted reaſon, aſcribe juſtification to faith, not as it is obedience, which is its general nature wherein it agrees with repentance, and juſtice, and love to our neighbour, &c. but as it is properly a believing in, or acceptance of Jeſus Chriſt which is its ſpecifick difference wherein it is diſtinguiſhed from all other duties? And why may we not ſay, that fides quà fides, faith as faith, that is, as it is an act receiving Chriſt, and not as it is an act of obedience, juſtifies? As well as ſay, that homo quà homo, man as man ſpeaks, and reaſons, and not as he is an animal? Where's any thing of jargon, or non-ſenſe, or myſtical divinity in all this, unleſs all that muſt now be called ſo that ſpeaks not in plain Engliſh the language of Crellius and Socinus? A Father, ſuppoſe, commands his Son to receive a ſum of money for the payment of his debt, that he may be diſcharged from the ſuits and arreſts that are againſt him. What is that now that properly pays the debt, and diſcharges the Son? Is it his act of receiving the money though commanded? or the money that is received? His receiving it indeed, is neceſſary, as a means, and his duty, as commanded, but 'tis the money only, and not his receiving for which he is diſcharged. So here our faith 'tis neceſſary, and 'tis commanded, but yet 'tis not that, but the ſatisfaction of J • ſus Chriſt, for, and upon the account of which we are juſtified. That's the money by which our debt is paid, and we are diſcharged, but faith is our actual receiving of it, without which it could not have been ours. In a word that is the cauſe, and this the condition of a ſinners juſtification before God. But though faith, & obedience are not as hath been ſhewn ſo much the ſame, but that they may be diſtinguiſhed, and differently conſidered in the buſineſs of juſtification, neither are they ſo ſtrangely different, as ſome Men have imagined. Since all our obedience is nothing elſe, but the actual making good of our engagement, and reſolution in our firſt believing. By faith we take Chriſt, as offered in all his offices, as Prophet, Prieſt and King, and by obedience we demean our ſelves towards him, as thoſe that have ſo taken him. We hear him in all things whatſoever he ſaith unto us, and make his word the rule and ſtandard of our belief and practice, as he is our Prophet. And we go to God by him and ſeek for pardon, and acceptance with God upon his account as he is our Prieſt. And we fear and reverence him, and live in a due ſubmiſſion to his Laws and diſcipline, as hei • our King. By that we marry our ſelves to Chriſt, and by this we love and honour and obey him as our Husband. By that as was ſaid before, we receive him, and by this we walk in him as we have received him. So that all our obedience 'tis vertually though not actually included in our firſt ſolemn act of believing, as all concluſions are in their principles, and all our performances of Covenant in our voluntary ſubſcribing and ſealing to it, and therefore 'tis impoſſible that theſe two however diſtinguiſhed, ſhould ever really be ſeparated. Faith without works, ſaith James, is dead, Jam. 2.26: That is in truth 'tis no faith, as a dead Man properly is not a Man, but a meer carcaſs, and an apparent reſemblance only of a Man: 'Tis little better than an implicite contradiction, at the beſt, but an ens rationis, a meer figment, and Chimera that is no where to be found, exiſting but in the wild imaginations of ſome ſuch whom the Apoſtle calls abſurd, and unreaſonable men: An impenitent faith, and diſobedient faith, an unholy and unjuſt faith. What a ſtrange conjunction would this be? Can any Man think this to be a juſtifying, a ſaving faith? It's true, if we do humbly and ſincerely receive and give up our ſelves to Jeſus Chriſt upon Goſpel termes, God doth not ſuſpend our pardon and acceptance till our holineſs be compleat, and our obedience grown to its full ſtature, but upon that very act acquit us from our obligation to the Old Covenant, and admit us to an incipient right to all the priviledges of the New. As he that hath before witneſs ſealed to Indentures is thereupon immediately, though the things therein required are not yet diſcharged, admitted to the poſſeſſion of the premiſes. And he that humbly ſubmits himſelf to his Prince upon his Proclamation of grace and pardon, is at the ſame time pardoned, and taken under the protection of his government, though he have not yet demonſtrated his loyalty by any ſignal acts of ſervice to him. But then as ſinners are thus juſtified, upon their firſt ſolemn and ſerious believing in Jeſus Chriſt, (or elſe it will be hard to ſay when 'tis done) ſo they muſt, and if ſincere in the firſt act, they will (otherwiſe in truth they never did believe, and conſequently never were juſtified) they muſt I ſay, and will continue in all due obedience to him, according a they then promiſed, and reſolved, or elſe their firſt act ſtands only for a cypher, and ſignifies nothing in Gods account, nor in mans neither, could he as God underſtand our hearts. There is no pardon ſealed, nor right to life conferred, nor the leaſt ſpiritual advantage to be expected from the Covenant of Grace, unleſs our faith be ſuch, as is juſtified by obedience. As he that ſeals to any Covenant, muſt alſo pay his rent, or he cannot expect • o be continued in poſſeſſion and • reap the profits of it. And he that is pardoned upon ſubmiſſion, muſt alſo live in a dutiful ſubjection to his Prince, or otherwiſe h • cannot hope to enjoy the benefit of his pardon. By the former, I mean our believing, and ſubmiſſion to Jeſus Chriſt, we are, as I have already ſaid, juſtified and obtain an initial right to eternal life: And by the latter, i. e. our holineſs and obedience, our right is continued and compleated. But fourthly,

4. It may contribute ſomewhat to our better underſtanding the conſiſtence of free Grace with the conditionality of the Covenant, and the neceſſi • y of our perſonal performance of the conditions of it, in order to our eternal Salvation, a little to conſider the nature of Salvation and happineſs, and how nearly holineſs and obedience are allied to it. Happineſs! Salvation! they are pleaſing words. As light to the eye; muſick to the ear. Every one is delighted with the ſound of them. How beautiful are the feet of them that bring theſe glad tidings? But alas! how few are there of thoſe that deſire it, that rightly underſtand what it is? Ask them what they mean by being happy, and they will tell you▪ Oh! to be freed from ſin, they mean no the ſinfulneſs, but the puniſhment of ſin, th • curſe of the Law, and the wrath that is t • come. And to have all tears wiped fro • their eyes, and burdens taken from thei • ſhoulders, and to reſt for ever from their labours. To be delivered from Hell, and ete • nal burnings, and to live in the midſt of joy and delights in another world. In a word, not to be everlaſtingly miſerable, but to be at eaſe for ever without care, and trouble, and anxiety. But what is there in all this more than in Mahomet's Paradiſe, or the Poets Elyzium? If freedome from miſery were properly happineſs, then non-entities might be happy, and the readieſt way to make us ſo, would be • o annihilate us, and turn us into our firſt nothing. For that which is not, is at eaſe, and cannot be miſerable. And if meer ſenſitive pleaſures and delights were ſufficient to create beatitudes, then the brute creatures might be numbred amongſt the bleſſed, and the moſt effectual means to make Man ſo, were to change his nature, and turn him into a beaſt, ſince they are obſerved to have the quickeſt ſenſe, and ſo moſt capable of enjoying the pleaſures of it. And yet this is all, that the generality of the world underſtand by happineſs, and indeed all that they deſire. And according to theſe falſe conceptions of happineſs are alſo their notions of free Grace framed, and modelled. To be created over again in Chriſt unto good works, and be pure in heart, and holy in all manner of converſation: To live the life of God, and be righteous, as he is righteous, and be followers of him as dear children, &c. Theſe things are ſeldom inſtanced in, or taken notice of, either as any, much leſs as the moſt eſſential parts of our happineſs, or any fruit and evidence of free Grace. But when they would ſet forth this arraied in her richeſt robes of glory, and greateſt Majeſty, they inſtance in God pardoning ſinners, and blotting out their iniquities, and juſtifying the ungodly, and caſting their ſins into the bottom of the Sea, and ſcattering them as a thick cloud, and redeeming them from the curſe, and freeing them from Hell and condemnation, &c. This, they cry, is Grace, and wonderful Grace to ſinners. And ſo indeed it is, and wonderful beyond what 'tis poſſible for any finite creature to expreſs, or comprehend. And therefore my deſign is not to ſhadow, or eclipſe any part of that unſpeakable glory, that ariſeth hence to the free Grace of God. But yet, let me add, is there no free Grace but pardoning and juſtifying Grace to be admired? And may not men without offence be minded of it, and be deſired to conſider it? Tell me what greater favour and kindneſs (and that is properly Grace as hath been ſhewn) can God poſſibly manifeſt to any creature, than to make it eternally happy? And what greater happineſs can he poſſibly beſtow upon him, than to make him like and conformable to himſelf? The true, and formal notion of happineſs lies not in negatives, but poſitive fruitions. Not in being freed from miſery▪ but in the enjoyment of all poſſible perfection of which a created nature is capable. And all the perfection competible to a creature, conſiſts formally in his conformity and aſſimilation to God, the original fountain of being and perfection.

That creature that hath all excellencies, and perfections, proper and competible to its own nature, that creature is truly and formally happy. He is ſo well, that he can be no better, and therefore capable of no greater felicity. But then, ſince mans being and perfections are not originally from himſelf, but borrowed and derived from God, as rayes of light from the Sun, and ſtreams from the Ocean, it thence neceſſarily follows, that God, as Original, is the only rule and ſtandard by which all perfection is to be meaſured, and conſequently the more or leſs any creature is approximate, and conformed to God, the more or leſs perfect. As the excellency of a Picture lying in its exact reſemblance to the face by which 'tis drawn, the more like thereto, ſtill the more excellent. And this is that which gives Man the preheminence above the reſt of the creatures in this viſible world. They are at a far more remote diſtance from him, and partake leſs of him; but Man is more nearly allied to him, and admitted to a more full participation of the divine nature. The reſt, as 'tis commonly expreſt, have only ſome tracks and footſteps of God, but Man his Image. And by this reſemblance of Man to God, is his greateſt happineſs, both as innocent and glorified, deſcribed in Scripture, Gen. 1.26, 27. So God created Man in his own Image, and after his own likeneſs. There is the happineſs of Man in his primitive ſtate of innocency. And 1 Joh. 3.2. It doth not yet appear what we ſhall be, but we know that when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is. There is the chief happineſs of the Saints now in glory. And indeed nothing leſs than this can be the happineſs of a reaſonable creature. And to this all the duties of Chriſtianity are ſo nearly related, as that that they really become an eſſential part of it. For either they are ſuch wherein our likeneſs to God doth formally conſiſt; as the more patient, and juſt, and merciful, and holy, and righteous we are, ſtill the more like to God, ſince he is ſo. Or elſe ſuch wherein we expreſs our conformity to God, as humility, and reverence, and faith, and watchfulneſs, &c. which hold a ſuteable correſpondence to his greatneſs, Majeſty, faithfulneſs, omniſcience, &c. In the former we reſemble God, as the picture doth the face it repreſents: And by the latter, as the impreſſion in the wax doth the ſtamp upon the ſeal that made it; as a late Author hath well expreſt it, in his moſt ingenious and learned treatiſe concerning the bleſſedneſs of the righteous.

Did men therefore, as they ought, conſider either what happineſs is, or how great a correſpondence and affinity their preſent duties have to it, they would be ſo far from thinking the performance of them any diminution of Gods free Grace, as that they would rather eſteem it as one of the moſt ſignal acts of his Grace and favour, that he hath provided ſuch effectual means, and afforded them ſo powerful aids and aſſiſtances, in order to the making them holy and obedient. 'Tis doubtleſs an act of kindneſs and bounty to heal the wounded, and reſtore eyes to the blind, and ſtrength and beauty to the maimed and deformed, no leſs than to forgive a poor Man his debt. In juſtification our debt's forgiven; but in ſanctification the ruines of degenerate nature are repaired, and the Image of God reſtored. And which of theſe two, do you think, is the greater kindneſs? That frees us from priſon, and arreſts from miſery, but this makes us truly and formally happy. But laſtly,

5. Though our perſonal performance of the conditions of the Covenant be aſſerted, as indiſpenſably neceſſary to our eternal Salvation, yet not by vertue of our own natural ſtrength and power without the aſſiſtance of Divine Grace. That is no where affirmed, but the contrary. What remainders of natural ſtrength and ability there may be left in Man, and how far they may be improved by him with reference to his own Salvation, is not my buſineſs now to enquire or determine. He is now 'tis acknowledged in a ſtate of degeneracy, and by his fall the ſeveral powers, and faculties of his Soul were impaired, and weakened, though not wholly loſt. But yet his obligation to duty is not thereby reſcinded, but remains intire, and therefore he is ſtill bound as much as ever to render love and ſervice to his Maker. For man's inability to obey cannot take away Gods right to command, nor his Apoſtaſie deſtroy the law of his creation. Man is ſtill Gods creature though degenerate, and lives daily in a neceſſary dependance upon him, and therefore 'tis impoſſible he ſhould ever be abſolved from his engagement to love, and honour, and obey him, ſince 'tis impoſſible for a creature to become independent. The great deſign therefore of Goſpel Grace is not, as ſome fooliſhly imagine, to exempt us from duty, and to diſpence with our love to God, or obedience to his Laws, but to repair our ſtrength, and aſſiſt our faculties, and every way to enable us to the performance of our duty: That we may repent, and return to God, and live in all due ſubjection and obedience to him as becometh creatures, Tit. 2.11, 12. For the Grace of God that bringeth Salvation, hath appeared to all men, teaching us that denying all ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world. The ſame Grace here that is ſaid to bring Salvation, the ſame alſo teacheth us to deny all ungodlineſs, and worldly luſts, &c. And both are alike called by the name of Grace. Grace teacheth us this leſſon, and Grace alſo aſſiſts us both in the learning and practice of it. For God is no hard Maſter, he doth not gather, where he hath not ſtrewed, nor reap, where he hath not ſown. Though he gives not ſuccors to all alike, but to ſome more, to others leſs, according to the good pleaſure of his will, yet he is wanting to none, but ſuch as are wanting to themſelves. His promiſes are no leſs extenſive, than his commands. No duty is required of us, but God himſelf is engaged for our aſſiſtance in the performance of it. Muſt we repent and turn to God? Acts 17.3. He then will give us repentance unto life, Act. 5.31. Muſt we come to Chriſt, and believe in him that we may have life, Matth. 11.28, 29? He then will draw us, (Joh▪ 6.44.) and make us willing in the day of his power, Pſal. 110.3. Muſt we cleanſe our ſelves from all filthineſs of fleſh, and ſpirit, and perfect holineſs in his fear, 2 Cor. 7.1? He then will pour clean water upon us, and cleanſe us from our iniquities, Ezek. 36.25. and ſanctifie us throughout in Body, Soul, and Spirit, 1 Theſ. 5.21. Muſt we run with patience the race that is ſet before us, Heb. 12.1? He then will increaſe our ſtrength, that we may run and not be weary, and walk and not faint, Iſa. 40.29, and 31. Muſt we work about our Salvation with fear and trembling, Phil. 2.12? He then will work in us both to will and to do of his good pleaſure, ver. 13. Muſt we be ſtedfaſt and unmoveable always abounding in the work of the Lord, 1 Cor. 15.58. holding faſt our confidence firm to the end, Heb. 3.6. being faithful unto death, Rev. 2.10. and not drawing back leſt his ſoul ſhould have no pleaſure in us, Heb. 10.38? He therefore hath promiſed, that he will eſtabliſh us, 2 Theſ. 3.3. and make us fruitful, Joh. 15.2. and perfect his own good work in us untill the day of the Lord Jeſus, Phil. 1.6. and keep us by his power, 1 Pet. 1. that we may not periſh but have everlaſting life, Joh. 10.28. From firſt to laſt you ſee we are indebted to Divine Grace for what we do. All our works if good, are begun and carried on, and perf • cted by the aſſiſtance of the Sacred Spirit. And therefore when we have done all, we cannot plead deſert, or merit from any of our actions, but ſtill are bound to make Paul's humble acknowledgment, 1 Cor. 15.10. By the grace of God, I am that I am: And not I (that laboured ſo abundantly) but the grace of God that was with me. Not I that repented, and believed, and became obedient, and holy, and fruitful in every good word and work, continuing ſtedfaſt and unmoveable to the end. Not I, that did this, by vertue of my own natural abilities; no, but by the aid and aſſiſtance of Divine Grace: not by might, nor by power from nature and reaſon, but by the ſpirit of the Lord. And in this ſenſe, I ſuppoſe, we are to underſtand that ſaying of ſome Divines, that God ſtands engaged for both parts of the Covenant. Engaged firſt by promiſe to juſtifie, and ſave ſinners if they repent, and believe, &c. and next alſo to give repentance and faith by aſſiſting them thereunto, that they may be juſtified, and have eternal life. And ſo it may be no contradiction to ſay, that the ſame thing may be both a benefit, and a condition of the ſame Covenant. As he that in the ſame Indentures, wherein he binds his Tenant to repairs, may alſo promiſe to furniſh him with Brick, and Morter, and other materials for the work. Thus faith, and repentance are here commanded in the Covenant of Grace, and ſo they become conditions on our own part to be performed. But withal ſtrength and aſſiſtance is promiſed enabling us to repent, and believe, and ſo they become benefits on Gods part to be given, and on ours to be received. But ſtill it is to be remembred, that Gods promiſe doth not null our duty, nor his aſſiſtance ſuperſede our endeavours, but neceſſarily ſuppoſe and more ſtrongly enforce them. For as we can do nothing without God, ſo he will do nothing for us without our ſelves. 'Tis he, ſaith the Apoſtle, that worketh in us both to will, and to do, of his good pleaſure, in the place before mentioned, Phil. 2.13. What then? Muſt we therefore ſit ſtill, and do nothing? Only take our eaſe and ſtretch our ſelves upon beds of Ivory, and dream our ſelves into Abrahams Boſom? No, we muſt therefore (ſo the Apoſtle in the ſame place argues) work about our own Salvation with fear and trembling. As 'tis ſtill the Tenants duty to repair the ruines of his houſe, though his Landlord hath (and indeed therefore the rather becauſe he hath) been ſo kind, as to promiſe ſufficient ſupplies for the building.

Thus much I thought neceſſary to add upon this argument, that I might vindicate the conditionality of the Covenant from ſuch exceptions, as have been made againſt it, and evidence the amicable agreement there is betwixt this doctrine and that of free Grace, and ſufficiency of Chriſts righteouſneſs and ſatisfaction: And would Men but be perſwaded to lay aſide their prejudices, and to weigh things in an even ballance: Would they as now inſtructed rightly ſtate their notions of Chriſts righteouſneſs, and free Grace according to the rules and meaſures of the Goſpel, and not by the imaginary, and unwarrantable ſentiments of the carnal and uncatechiſed world: Would they duly diſtinguiſh betwixt the cauſes, and conditions of their Salvation, which are vaſtly different, and ought not therefore to be confounded, that Jeſus Chriſt may ſtill be owned, as the ſole cauſe and Author of it, and faith and repentance, &c. only as the neceſſary means without which it cannot be had: Would they obſerve the order in which the ſeveral conditions of the Covenant are to be applied, firſt faith and repentance for the obtaining of pardon, and then holineſs and obedience for the compleating and continuing our right to eternal life, according to the order in which they are diſpenced to ſinners: Would they alſo duly inform themſelves in the nature of true happineſs, and what a near alliance holineſs and obedience have to it, that formally conſiſting in our likeneſs and conformity to God, and theſe being that whereby we become actually like and conformable to him: Would they in the laſt place to all add the aſſiſtance that God by his holy Spirit affords us, for the performance of all theſe duties he requires of us, Nothing being done in our own, but all by his ſtrength, and agency: Would Men I ſay thus diſtinctly weigh, and conſider things before they paſs ſentence upon the Doctrine herein delivered, their objections againſt it would I am confident ſoon be anſwered, and their ſcruples removed, and their judgments convinced, that there is nothing ſaid, that doth in the leaſt, either contradict, or prejudice the Doctrine of Goſpel free Grace, or derogate from the ſufficiency of Chriſts righteouſneſs. Nothing that doth (as ſome have ſaid) ſpeak the language of Bellarmine, or Socinus, or any way favour the opinions of any other who are juſtly cenſured as enemies to the Grace of God in Chriſt Jeſus.

It is true, the Church of Rome pretends much to good works, and cries them up, as the Epheſians ſometimes did their great Goddeſs Diana, and muchwhat upon the ſame deſign. But alas! what are thoſe works they ſo zealouſly contend for? A little bodily exerciſe, and ſuperſtitious will-worſhip. Maſſes, and Dirges, and Pilgrimages, and Ave-Marys, and abſtinences, and whippings, and the like. But for that which the Apoſtle calls the power of godlineſs, and life of God, that is little preached, and leſs practiſed by them. And yet theſe works as inconſiderable as they are, they call by the name of ſatiſfactions, and make them both the matter of their juſtification before God, and the meritorious cauſe of their own Salvation.

For according to their Doctors, we are juſtified by works, confeſſion, charity, giving of alms, &c. as well as by faith in Jeſus Chriſt, and may be ſaved, yea and by I know not what redundancy of deſert in our good works, help to ſave others too, by our own merits. The improvement, ſay they, of our own natural abilities deſerves Grace ex congru • , and the improvement of Grace ſo gained, merits glory ex condigno. This in ſhort is the Doctrine of Rome in this particular.

And as to ſame others who alſo plead for the neceſſity of holineſs and righteouſneſs, though they in great meaſure reject the Popiſh works, and wholly diſclaim any merit by them, and poſſibly acknowledge Chriſts ſatisfaction, though ſince they ſpeak (ſome of them) ſo darkly, and undervaluingly of it, that may be queſtioned: Yet the efficacious influences of the Sacred Spirit, for their aſſiſtance in the performance of thoſe acts of righteouſneſs they plead for, are not ſo much acknowledged by them, the creature being thought ſufficiently inſtructed with power from nature and reaſon to repent, and believe and obey, &c. according to the pleaſure of his own will. And though they ſeem much to advance the Soveraignty of God over the creature, whilſt they aſcribe to God nine hundred ninety and nine degrees of power, and but one of an hundred only to Man, yet in concluſion the matter comes to this, that this one ſingle degree of power in the creature may, and doth at pleaſure baffle and defeat, and put to flight, and triumph over thoſe 999. which are in God▪ i. e. The creatures weakneſs is ſtronger than Gods power. In ſhort, if the queſtion be asked them, who made thee to differ? The anſwer will be, Ego meipſum.

But is there any thing ſaid in this whole diſcourſe that lays any foundation for theſe opinions, or that doth ſo much as add one ſtone to the building?

Are our own works any where affirmed to be either the matter of our juſtification, or the meritorious cauſe of eternal life? Or that our duties are performed by our own natural ſtrength without the effectual aſſiſtance of the Spirit of God? Where is nature and reaſon advanced above Grace, or our own righteouſneſs ſet up to juſtle Chriſt from his Throne, and rob him of his Crown? Is it not more than once affirmed and proved that holineſs and obedience are not the cauſes, but conditions only of our Salvation? And that 'tis impoſſible for any creature, much leſs one that is degenerate, to merit any thing at the hands of God? And that we are juſtified, not by works, not by our holineſs and obedience, which follow juſtification, as the payment of the rent doth ſealing to the Indentures) but by faith in Jeſus Chriſt; receiving him in all his offices? And that the ſeveral duties of the Covenant are performed not by the ſole power of nature, but by ſtrength received from the Spirit of God, and by the daily ſupplies of his Grace? So that we are doubly indebted to God, firſt to his command, to obey that, and then to his Grace for enabling us to obey. And will • ny one that is not profoundly ignorant call • his by the name of Popery, and Pelagianiſm? or have ſo much confidence, as to • enſure, and condemn it as a Doctrine in • onſiſtent with the Grace of the Goſpel, and • hat righteouſneſs that is by Chriſt? Is not • his, in Judes language, to ſpeak evil of • hoſe things, which they know not? And • o proclaim themſelves unskilled in the words • f righteouſneſs, and that Doctrine which is • ccording to Godlineſs?

But ſuppoſe the agreement betwixt faith • nd works, Chriſts righteouſneſs and our • wn, free Grace and the neceſſity of obedi • nce, in the buſineſs of Salvation, could not • fficiently be evidenced to our preſent rea • on, muſt they therefore be exploded, as ab •• rdities, and untruths, and things abſolute •• irreconcileable? We muſt then throw a • ay not only ſome of the greateſt myſteries 〈◊〉 our Religion, but many of the moſt evi •• nt phenomena, and appearances in Philoſophy. The influences of the Load-ſtone▪ the ebbing and flowing of the Sea, &c. muſ • be rejected as fables, and our ſenſes no mor • be credited in what they ſee, ſince the manner how theſe things are done is not yet ſufficiently underſtood, and explained. Thing • themſelves, we know, are evident, but the modes and manners of things are almoſt every where latent and unaccountable. Tha • therefore which we have to do in all matter • of Divine faith and practice is only this duly to inform, and ſatisfy our ſelves, wha • God hath certainly revealed and made know • to us, as his mind and will concerning 〈◊〉 which being done, and our minds being ſatisfied, that God hath ſaid it▪ and that 〈◊〉 is the plain meaning of his words, we ar • then without any further debate to believe and do, according to his word, though poſſibly at preſent we cannot ſo well diſcove • that mutual accord and agreement whic • there is betwixt thoſe ſeveral truths reveale • by him. The poſitive and plain concluſion of Scripture are humbly to be believed, thoug • they cannot be reconciled by us. For this ſuppoſe will eaſily be granted by all, as unqueſtionable. That the will of God, if w • certainly know it to be his will, is the u • doubted rule, and ſtandard both of faith an • practice. We muſt believe what 'tis certai • he hath revealed. And we muſt do, wha • 'tis certain he hath commanded. For the will of God is not to be diſputed but obeyed. And doth not the Apoſtle expreſly tell us that this is the will of God, even our ſanctification? 2 Theſ. 4.3.

He that hath ſaid, he will blot out our tranſgreſſions for his own ſake, and remember • ur ſins no more, Iſa. 43.25. he hath alſo •• id, th • t we muſt repent, and be converted, • hat our ſins may be blotted out, when the days of • efreſhing ſhall come from the preſence of the • ord, Acts 3.19. He that hath ſaid, that • e are juſtified freely by his grace, through the • edemption that is in Chriſt, Rom. 3.24. he • ath alſo ſaid, we are juſtified by faith, ver. • 8. and that we muſt believe, that we may • e juſtified, Gal. 2.16. He that ſaith, we •• e made the righteouſneſs of God in Chriſt, • ho was made ſin for us, 2 Cor. 5.21. he alſo •• ith, that except our righteouſneſs (ſpeaking • ere expreſly of moral, and perſonal righte • uſneſs) exceed the righteouſneſs of the Scribes • nd Phariſees, we ſhall in no caſe enter into the • ingdom of God, Matth. 5.20. And he that • ith, we are ſaved by grace, and not of our ••• ves, Eph. 2.8. and according to his mercy, •• d not by works of righteouſneſs, which we •• ve done, Tit. 3.5. he alſo ſaith, that we • uſt work out our own ſalvation with fear, and •• mbling, Phil. 2.12. and that without ho •• eſs, we ſhall not be ſaved, Heb. 12.14. Is not all this plain, and eaſy to him that will but underſtand? God hath ſaid it. 'Tis his will, expreſt in terms that we muſt repent, and believe, and be righteous, and work about our own Salvation, and follow after holineſs, that we may not periſh but have everlaſting life. Who then ſhall ſhall dare to argue and diſpute againſt it? At leaſt here is no ground, you ſee, for any humble and ſober mind that is but ſincerely willing to be governed by the Divine will, ſo to do, but rather ſeriouſly to apply himſelf to the performance of theſe duties, that God hath ſo expreſly injoined, and made neceſſary to our Salvation.

The great reaſon therefore why men profeſs themſelves ſo much offended with this Doctrine 'tis not becauſe it is, or becauſe they in truth believe it to be an enemy to the Croſs and Grace of Chriſt, but rather becauſe it is an enemy to their luſts, and paſſions and preſumptuous neglects of God. An enemy to their preſent eaſe and pleaſure and worldly ſatisfactions, the luſts of the fleſh, the luſts of the eye and the pride of life: An enemy to their falſe and carnal hopes, and empty profeſſions of Chriſtianity. Therefore it is, that they thus condemn this Doctrine, becauſe otherwiſe they cannot juſtifie their own faith and practice that are ſo manifeſtly condemned by it. They muſt have a cheap Religion: Faith without works, pardon without the trouble of repentance, an Heaven without holineſs, and a free Grace to ſave them without obedience, or elſe they are miſerable and undone to eternity.

But be not deceived, ſaith the Apoſtle, God is not mocked: for whatſoever a man ſoweth, that ſhall be alſo reap. For he that ſoweth to his fleſh, ſhall of the fleſh reap corruption; but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting, Gal. 6.7, 8. For if ye live after the fleſh ye ſhall die, but if ye through the ſpirit, do mortifie the deeds of the body ye ſhall live, Rom. 8.13. For God will render to every man according to his deeds: To them, who by patient continuance in well doing, ſeek for glory, and honour, and immortality, eternal life: But unto them that are contentious, and do not obey the truth; but obey unrighteouſneſs, indignation and wrath, tribulation and anguiſh, upon every ſoul of man that doth evil, of the Jew firſt, and alſo of the Gentile, But glory, honour and peace to every man that worketh good, to the Jew firſt and alſo to the Gentile; for there is no reſpect of perſons with God, Rom. 2.6, 7, 8, 9, 10, 11. Be ye therefore ſteadfaſt and unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour ſhall not be in vain in the Lord, 1 Cor. 15.58.

FINIS.