our Father and we are thy people A second is the merciful nature of God ready to shew mercy and to multiply pardon A third is the death of Christ he shed his blood to make our peace and to slay all enmity A fourth is the very Covenant it self wherein God hath promised that he will not cast away and that he will heale and forgive the back-slidings of his people and though he will chastise them yet he will not forsake them 8. The Covenant of grace gives a better estate then the Covenant of works It gives a better estate we have a better estate by this then we had or could have by that 'T is true That Adam in innocency enjoyed a larger measure of knowledge and righteousness and had also free communion with God without fear and had dominion over the creatures But yet he had not knowledge of God in Christ nor any communion with God through Christ nor had he any manifestations of the glories of the Gospel by the Spirit of Christ and besides all this whatsoever enjoyments Adam had which might make up a happy estate unto him yet all that enjoyment was mutable and contingent But now in and by the Covenant of Grace our enjoyments are higher and they are also surer 1. They are higher for now we enjoy God not only as a Creator but as a Father Our enjoyments are higher we enjoy him a merciful and gracious and abundant in goodnesse and truth and we enjoy Jesus Christ in a way of union with his person being bone of his bone and flesh of his flesh as the Apostle speaks Ephes 5. 30. and in a way of communion in his death and life and victories and purchases and we enjoy the very Spirit of Christ as to all his graces and comforts and assurances 2. They are surer he enjoyed God so as yet he lost his God he enjoyed righteousness Surer so as yet he lost his righteousness and dominion so as he lost that dominion and had it not been for Christ who was immediately promised after the fall he had never found his God again nor a righteousnesse again nor any right of dominion again but in the Covenant of grace all is sure and stable and permanent God is our God for ever and we continue his people for ever Christ is our Head and we are his Members for ever we enjoy the Spirit and he abides in us for ever The Covenant of grace is a better Covenant then that of works It is better in the way and cause of Remuneration as to the way and cause of Remuneration In a Covenant of works you must earn your wages before you must be paid your wages your own doing is the price of your receiving and your reward is as your work is nothing is there expected as a bounty and gift but all runs there as debt and wages Adam could never pray under this Covenant Lord receive me graciously do me good freely for thy mercies sake But it is not thus in the Covenant of grace where he that deserves nothing may yet receive all and the unworthy sinner doth yet attain to the most excellent mercies upon the sole account of the riches of Gods grace in Christ In the Covenant of grace God doth not reward us according to our ill deeds nor doth he reward us for our good deeds But he freely pardons the ill works of his people and doth them all good not for their goodness but for his own goodnesse-sake In the Covenant of works you come to God saying Lord This I have done therefore blesse me In the Covenant of grace you come to God saying Lord This I need and this thou hast promised O give it me not for my sake but for thy truths sake and for thy Christs sake freely love me freely accept of me freely own and bless me I can shew no deserts of mine but I can shew unto thee thine own promises I can find enough in my self why thou shouldest abhor and curse me and yet I finde enough in thy self and Covenant why thou mayest embrace and help me 10. The Covenant of grace is a better Covenant than that of works in respect of a double efficacy 1. Of helping recovery 2. Of saving vertue It is better in respect of a double efficacy Of helping recovery 1. The Covenant of works never did afford help to recover any one sinner As that Commander spake of the Watchman whom he found asleep and therefore ran him through with his sword I found him dead and left him dead That we may say of the Covenant of works It findes us dead in sins and in trespasses and it leaves us dead in our sins and trespasses there is no balm for our wounds in that Covenant But the Covenant of Grace this doth help and restore sinners it is the ministry of Life and Grace and Peace But God saith the Apostle in Ephes 2. 4 5. who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ And 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And Rom. 5. 8. God commendeth his love towards us in that whiles we were yet sinners Christ died for us verse 9. Much more then being now justified by his blood we shall be saved from wrath through him 2. The Covenant of works did never save any righteous person What saving Of saving vertue power might be found from it upon a supposition of Adams standing I dispute not but this I say There never was any one person saved actually by the Covenant of works But yet the Covenant of Grace doth save all Believers Jesus Christ came into the world to save sinners 1 Tim. 1. 15. Whosoever believeth in him shall not perish but have everlasting life Joh. 3. 15. We believe that through the grace of the Lord Jesus Christ we shall be saved even as they Ephes 2. 8. By grace ye are saved through faith 1 Pet. 1. 9. Receiving the end of your faith even the salvation of your soules Thus you see that the Covenant of grace is the best Covenant in comparison of the Covenant of works Use 1 Is the Covenant of Grace the best Covenant The best Covenant that ever God made with man and for man How great then is their sin who refuse this Covenant Then how gâ—eat is their sin who refuse this Covenant and to come into this Covenant The greater that any mercy is our sin is therefore the greater to refuse that mercy O beloved whence is it that many of your hearts are still hardned whence is it that you love darkness rather then light why do you not hearken to this Covenant whence is it that for lying vanities you forsake your own mercies 1. Are you not sinners 2. Do
Scripture Joh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life ye shall not perish if you do believe and ye shall have everlasting life if ye do believe Mark 16. 16. He that believeth shall be saved and he that believeth not shall be damned Isa 55. 3. Incline your ear and come unto me hear and your soul shall live and I will make an everlasting Covenant Exod. 24. 7. He took the book of the Covenant and read in the audience of the people and they said All that the Lord hath said will we do and be obedient verse 8. and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Acts 2. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Chap. 3. 19. Repent and be converted that your sins may be blotted out c. Chap. 13. 18. Through this man is preached unto you the forgiveness of sins verse 39. And by him all that believe are justified c 2 Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Verse 8. and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 3. Every condition annexed unto a Covenant doth not make that Covenant to be a Every condition doth nor make the Covenant to be a Covenant of Works except it be the same condition The Covenant of grace Covenant of Works unless you do put the self same condition into that other Covenant which is placed in the Covenant of works But thus it is not in the Covenant of grace which 1. Puts not the same condition but another condition of a quite different nature from that condition in the Covenant of work There it is Do this and live Here it is Believe and you shall be saved 2. Puts such a condition which is compatible with the grace of God Indeed works that is a self perfect and absolute obedience is incompatible and inconsistent with salvation by grace but a saving by faith is not inconsistent with Requires another condition And a condition compatible with the grace of God grace Of which if any doth doubt let him but read the Apostle in Ephes 2. 5. By grace are ye saved verse 8. By grace are ye saved through faith and that not of your selves it is the gift of God Rom. 4. 16. Therefore it is of faith that it might be by grace What can be can spoken more expresly to shew the consistence twixt grace and faith grace saves and yet faith saves ye are saved by grace through faith Now from all which hath been discovered it doth appear that the Covenant of grace can admit of a condition namely such a condition which is graciously given and such a condition which will in the nature and use of it exalt all the grace of God And truely this condition is Faith and no other thing for This condition is faith Faith 1. Is the gift of God Ephes 2. 8. and Phil. 1. 29. It doth not at all flow from our selves Therefore believers are said Joh. 1. 13. to be born not of blood nor of the will of the flesh nor of the will of man but of God 2. And it is such a gift of God as is compleatly adopted to the Covenant of Grace To no Covenant but that and to that it is For that Covenant on Gods part is all in offers and promises and givings and faith is all in receiving and is depending and acknowledging and magnifying the grace of God And that Faith is the condition annexed to this Covenant I shall present unto Demonstrations of it you a few Arguments besides the Scriptures above mentioned to demonstrate it 1. That without which God is not our God nor are we his people And upon Without faith God is not our God nor we his people which God is our God and we do become his people and children This is a condition of the Covenant But faith is that without which God is not our God nor are we his people and upon faith God is our God and we are his people and children See it in the particulars 1. Without Faith there is no Relation by way of Covenant twixt God and us 1. For God and unbelievers are not in Covenant 2. Refusers of the Covenant are not in Covenant 3. Persons under wrath and condemnation are not in Covenant He that believes not is condemned and he shall not see life but the wrath of God abides on him Joh. 3. 18. Ephes 2. 11. Remember that ye being in times past Gentiles in the flesh c. verse 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the Covenant of promise having no hope and without God in the world This was their condition before they were quickned from the dead and had obtained faith 1 Pet. 2. 10. Which in times past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 2. Upon faith God becomes our God in Covenant and we become his people and children He upon believing becomes our God in Covenant Isa 55. 3. Incline your ear and come unto me Hear and your soule shall live and I will make an everlasting Covenant with you And Rom. 8. 15. Ye have received the Spirit of Adoption whereby we cry Abba Father And that spirit of Adoption presupposeth faith None are sons but by faith And we upon believing do become his people and children Gal. 3. 26. Ye are all the children of God by Faith in Christ Jesus 2. That which gives you an interest in Christ the same thing gives you an interest in Faith gives an interest in Christ the Covenant of Grace For this is a sure truth that according to your interest in Christ so is your interest in God and in the Covenant Out of Christ you shall finde no God to be your God But Faith is necessary to give you an interest in Christ forasmuch as Christ becomes ours by faith By faith we are planted into Christ and built upon Christ and married unto Christ he is ours and we are his 3. If all the good of the Covenant comes unto us upon believing Then Faith is All the good of the Covenant comes to us upon believing the condition annexed unto the Covenant you can have none of the good of it but upon believing unbelief cuts you off from all title and all fruition but all the good of the Covenant comes to be setled upon you by believing If you believe you shall be saved If you believe you shall be justified and pardoned you have the
promise of forgivenesse of sins upon the condition of Faith The promise of forgiveness upon condition of Faith Acts 10. 43. Whosoever believeth in him shall receive remission of sins And truely if we do seriously consider the matter we must acknowledge that faith is the only condition of the Covenant of grace wherein God becomes our God and we become his people and by which therefore we become heirs of all the promises of God and consequently of the promise of the forgiveness of sins none are the children of God and heirs of the Promises but by Faith Thirdly It is expresly taken in to the justification of a sinner So taken in that by no other means he can be justified and by this only he must be justified It is expresly taken in to the justification of a sinner Rom. 3. 28. We conclude that a man is justified by Faith without the deeds of the Law Gal. 5. 4. Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace You know that the forgiveness of our sins is only in our justification and that the justification of a sinner is as to him only of grace being justified freely by his grace Rom. 3. 23. And that the sinner is justified by faith and by faith only that so it may be of grace and therefore there is a necessity of faith for the pardon of sins c. Fourthly It is impossible to finde remission of our sins out of Christ forasmuch No remission out of Christ as his blood only was shed for the remission of sins Matth. 26. 28. And in him only we have redemption through his blood the forgivenesse of sins Ephes 1. 7. â—nd him only hath God set forth to be a propitiation and to declare his righteousnesse for the remission of sin Rom. 3. 25. And it is as impossible to enjoy Christ without Faith which is the only grace on our part to receive Christ to joyn us unto Christ and by which Christ doth dwell in us Now if we cannot have the forgiveness of sins but we must first have Christ and we cannot have Christ but by faith there is then a necessity of faith for the remission of sins Fifthly If for want of Faith we shall certainly lose the remission of sins then the presence of faith is necessary for the forgiveness of sins this Consequence For want of Faith we lose the remission of sins cannot be denied by any rational Christian but the want of faith will certainly lose us the forgiveness of sins three places will clear that Mar. 16. 16. He that believeth not shall be damned Joh. 3. 36. He that believes not shall not see life but the wrath of God abides on him Joh. 8. 24. If ye believe not that I am he you shall dye in your sins If for want of faith we dye in our sins shall not see life shall be damned have the wrath of God still abiding on us then for want of faith we do certainly lose the remission of our sins for these are utterly inconsistent with remission but you read that for want of faith we shall dye in our sins c. Ergo there is a necessity of the presence of Faith for the forgiveness of our sins 2. As there is a necessity of the presence of faith so is there a necessity of the use or exercise of Faith for the remission of sins For as in the Covenant of works A necessity of the use and exercise of faith actual obedience was necessary to enjoy the life then promised so in the Covenant of grace actual believing is necessary to enjoy Christ and forgiveness purchased by him and promised in him Now there are two acts of faith especially required in every one who would enjoy the forgiveness of his sins 1. One is an Act of acceptance 2. The other is an Act of reliance on Christ only for that forgivenesse promised First An Act of acceptance his soul must be brought into Christ acknowledge An act of acceptance and consent to receive him and whole Christ with the whole heart If a man think thus I will have my sins forgiven me but I care not for Christ my heart cannot comply with him his Commands are too strick and his wayes are too holy for me I cannot yield to be his upon such terms as he requires Let me tell you plainly and faithfully you shall never have your sins pardoned why because the forgiveness of sins is promised upon this condition if you do believe and receive Christ You may as well say that you will be saved for ever in heaven but you will not believe you will not receive Christ you will not be his No no a Communion in what he hath purchased cannot possibly be without a precedent union with himself all the Benefits and all the Priviledges by Christ are communicable only unto them who are Christs to them there is no condemnation but c. Secondly Besides this Act of acceptance of Christ there must be also an An act of reliance Act of reliance on Christ and on him only for the forgiveness of your sins Put the case you do repent of your sins yea put the case thaâ—â—ou do by faith receive Christ if now you do rely on your Repentance and on your Faith or on any other thing besides Christ for the forgiveness of your sins you will certainly lose the forgiveness of them If you should say God will forgive me for my tears sake for my grief sake for my confession sake for my turning sake for my believing sake but not for Christs sake you will certainly miss of pardoning mercy because all forgiveness of sins unto us is for Christs sake Ephes 4. 32. Forgiving one another as God for Christs sake hath forgiven you 1 Joh. 2. 12. Your sins are forgiven you for his Name sake So then there is a necessity of such an act of faith as to rely only on Christ as the reason of the pardon of your sins i. e. to trust on his Righteousness on his Redemption on his blood only as the All sufficicient and as the effectual reason of your forgiveness c. Secondly The second thing which I would shew unto you is what that Faith is What that faith is that is so necessary which is so necessary for us if that we would enjoy the forgiveness of our sins For as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Repentance we generally grant it for a truth that men must repent iâ— they will have their sins forgiven so as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith it is generally granted that men must believe and if they do truely believe their sins shall be forgiven But the difficulty is what this faith is which intitles us unto and really assures remission of sins And great reason there is to clear this because of the general confidence in men that they have faith and
such a God should give himself to such miserable poor loathsome and unworthy sinners in such a gracious Covenant Use 2. Is this the Covenant of grace at least the most noble and vital part of Try our selves whether we be in Covenant with God it that God is our God and that we are his people then let us try our selves whether we be within this Covenant of gracâ— yea or no. Can you upon good grounds say This God is our God or the Lord is my God My God and my Lord and my Father Laban could say the God of your Father â—en 31. 29. and Pharaoh could say entreat the Lord your God Exod. 10. 17. but neither of these could say thâ— Lord my God You read of some to whom the Lord speaks Ye are not my people and I will not be your God Hos 1. 9. and the Apostle speaks of some who were strangers from the Covenant of promise having no hope and without God in the world Ephes 2. 12. This is one difference betwixt the Covenant of works and the Covenant of grace that the one is universal extending to all mankinde but the other is particular and is restrained only to Believers There is no distinction of persons in the one but there is a limitation of persons in the other God is not a God in a Covenant of grace unto all nor can all look on him and own him as their God in Covenant Now because this is a very weighty businesse I shall therefore propound four things to discourse upon 1. Some clear characters of such people who as yet have not the Lord to be their God in Covenant 2. The extreme misery and infelicity of such persons 3. The infallible evidences by which you may know that the Lord is your God in the Covenant of grace 4. The admirable comforts proper to those who can upon that account say that God is to them a God and that the Lord is their God in Covenant SECT II 1. THE Characters of such a people who as yet have not the Lord to be their Characters of a people not in Covenant God in Covenant I shall present unto you four of them viz universal absence 2. Special disagreement 3. A contrary league 4. Positive unbelief 1. Universal absence of all those covenant-tokens which God alwayes bestows on them with whom he is a God in Covenant God is never a God in Covenant Universal absence to any but some new and excellent qualities are derived from God even the excellencies expressed in his Covenant are imprinted in all with whom God is a God in Covenant God is a God of the living and not of the dead If God be your God you are a changed people another kinde of people than in times past you were You have new hearts and a new spirit And an heart is given unto you to know the Lord and to love the Lord and to fear the Lord your God as he promiseth to all with whom he is a God in Covenant And therefore if no Covenant grace is to be found in a mans heart if no change if no knowledge if no love of God no fear of God this man cannot say God is my God he cannot say God hath covenanted with me to be my God Hence it is that the Apostle speaking of the Ephesians as under their natural sinful condition being dead in sins and trespasses and walking according to the course of the world and having their conversation in the lusts of the flesh Ephes 2. 1 2 3. he saith of them that at that time they were without Christ and without the Covenant and without God in the world ver 12. Object It is true that Renewing Grace is not an Antecedent in the Covenant Sol. Yet it is true that it is a Consequent of the Covenant It is not a Cause why God is our God yet it is an Immediate effect of this when God is our God God doth not say If you bring a changed and renewed heart then I will be your God but yet when God saith in Covenant I will be your God he saith also I will give you a new heart c. 2. Special Diâ—agreement In all Covenants drawn up betwixt person and Special disagreement person there must be a mutual agreement or else it is not a Covenant neither is it binding neither is there or can there be a propriety If a man offer himself upon such and such termes to be a husband unto a woman it she disagree if she cannot like the person or his termes here is no Covenant betwixt them she cannot say This man is my husband so if the Lord offers himself to be our God but he and we differ upon termes proposed he proposeth such termes as we cannot like and will not yield unto now it is evident that he is not our God in Covenant nor can we say This God is our God God saith I am content to be your God but then you must be content to be holy Levit. 11. 44. I am the Lord your God ye shall therefore sanctifie your selves and you shall be holy for I am holy Now if a person replies but I will not be holy of all things whatsoever I cannot abide holinesse I hate it and I scorne it and I will never yield unto it this person hath not God to be his God in Covenant for he utterly disagrees he cannot endure a holy God and he will not be holy as God is holy Againe God saith you would have me to be the Lord your God in Covenant If so then you must obey the voyce of the Lord your God and do what he commands Deut. 27. 10. If you will have me for your God I must rule you and guide you and prescribe unto you what to do and what to avoid but if a person replies I will not have God to rule me and to order me I will do what I think good and will live as I list I professe to thee God is none of thy God thou refusest him and doest not come up to his Covenant proposals What a silly thing is it for any of you to own God for your God whilst you utterly disagree with him in his proposals especially in those which must necessarily constitute you to be his people viz. sanctity and subjection A contrary League 3. A contrary League When the people would make a Covenant that God should be their God and him they would serve mark how it is expressed Josh 24. 23 25. Now therefore put away the strange gods that arâ— amongst you and encline your heart to the Lord God of Israel Intimating that God woul never be their God if they would not put away their idols If a mans heart be in league and Covenant with any sinne it cannot be in Covenant with God Did God ever say I will be a God to any man who loves his sinnes and will not part with them I tell you the Lord
one of the persons doth love In respect of love you John 16. 27. The Father himseâ—f loveth you Ephes 3. 19. To know the love of Christ which passeth knowledge Rom. 15. 30. The love of the Spirit There is a twofold love in the persons of the Trinity 1. A natural and necessary love so they love each other The Father and the Sonne and the Spirit do so love one another as that they cannot but love one another 2. A voluntary and gracious love with this love all who are in Covenant with God are loved of the Father and of the Sonne and of the Spirit This love of the Trinity may be considered both in respect of the properties of This love may be considered In respect of the properties of it It is the highest of all love it and in respect of the fruits and vertues of it 1. In respect of the properties of it 1. It is the highest of all loves Nothing which is in the creature can possibly be of that height as that which is in God Holinesse in the creature is not so high as holinesse in God goodnesse in the creature is not so high as goodnesse in God mercy in the creature is not so high as mercy in God love in the creature is â—ot so high as love in God Love in God is purest love there is no mixture in that love love in God is perfect love there is no defect or want in that love The love of Parents to their children and the love of husband and wife they are but weak shadowes of the unutterable and unconceivable love of God unto his people As the essence of the Trinity is the highest essence so the love of the Trinity is the highest love you cannot be loved by any that is higher than the Trinity nor can there be any love higher or equal to their love 2. It is a most special love not only in this respect that no other people besides your selves ate dignified with this kind of love but also in this respect that It is a most special love the love of the persons even unto your selves is most choice and wonderful and this you do read concerning the love Of the Father which is in the same Meridian unto you who are the children of the Covenant as it is uâ—to Jesus Christ John 17. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me And ver 26. That the love wherewith thou hast loved me may be in them and I in them What love the Father hath to Jesus Christ such a love hath the Father unto you who are Christs and this doth appear in four particulars 1. When he elected Christ he did then elect you 2. When he did purpose to give Christ to you he did then purpose to give you to Christ 3. That you are of the same relation unto him with Christ and therefore Christ is not ashamed to call you brethren 4. That you are heires of the same Kingdome and glory with Christ Of the Sonne who loved you to the utmost heighth and depth and expression of love Greater love hath no man than this that a man lay down his life for his friends Joh. 15. 13. Ye are my friends ver 14. so Ephes 5. 2. Christ loved us and hath given himself for us an offering and a sacrifice to God And so for the Spirit He loves you so that he layes out the utmost of his power and the choicest of his gifts and graces upon your souls 3. It is the sweetest of all loves There is no love whatsoever which affords more delight contentment and satisfaction unto the hearts of men Thy love is better It is the sweetest of all loves than wine so the Church speaks of Christ Cant. 1. 2. Thy loving kindnesse is better than life so speaks David of the love of God Psal 63. 3. Behold what manner of love the Father hath bestowed upon us 1 Joh. 3. 1. so sweet is the love of the Father and of the Sonne and of the Spirit that in the apprehension and enjoyment thereof the soule is satisfied as with marrow It is a kinde of heaven unto us every faculty of the soul is affected with it and by it is filled with joyes and praises and love again to God 4. It is a most tender love the Fathers love unto you is so and the Sons love unto It is a most tender love you is so and the love of the Spirit is so unto you The love of every oâ—â— is tender in a marvellous sensiblenesse of your persons and conditions and in as marvellous a readinesse to help and blesse you There is not any one want upon you not any one distresse but every one of the persons in Trinity is apprehensive of it and looks on it with tender bowels of compassion I pitty them saith the Father I wil help him saith Christ the Son I will support and comfort him in this condition saith the holy Ghost 5. It is a most free love every one of the persons loves you with a love which ariseth It is most free love only from love not from any thing in your selves nor for any benefit which can arise from you unto your selves but only because they will love you and are so pleased to love you the love of the Father doth not finde you but make you children the love of Christ doth not finde you but make you righteous the love of the Spirit doth not finde you but make you holy It is a communicating love all the favour which you have and all the good which you have you have it wholly upon the meere account of the freenesse and goodnesse of their love 6. It is a most permanent love There is no change of it nor end unto it see Rom. It is a most permanent love 8. 35. to the end God is your eternal Father and Christ your eternal Priest and the Spirit is your eternal Comforter there is no end of themselves and there is no end of their love unto your selâ—es Secondly In respect of the fruits and vertues of it The fruits and vertues of the love of the Trinity unto you are high and glorious In respect of the fruits and vertues of this love This love is the foundation of all the good of heaven and earth I will mention some of them 1. This love is the foundation of all the building the springs of all the streames all that future glory in heaven and all the possible enjoyments on earth in reference unto that glory they all flow from this love all the kinde thoughts of God and purposes and Counsels and Acts are built upon this foundation of love 2. This love is the moving wheele it is that which sets all the Attributes of God This love is the moving wheel a working for you the Wisdom and Power and Goodness and Mercifulnesse and Graciousnesse and
God doth look upon the humble and contrite spirit and he will hear the desire of the humble He will prepare their hearts and cause his ear to hear Ezek. 16. 61. Thou shalt remember thy wayes and be ashamed c. ver 62. And I will establish my Covenant with thee and thou shalt know that I am the Lord. 4. If you would have God to be your God in Covenant then you must get Get faith faith for God is a God in Covenant only with believers and there are three degrees of faith necessary unto this work one is a faith of acceptance a second Three degrees of faith necessary is a faith of dependance a third is a faith of reliance I will explain my self in all these 1. A faith of acceptance is necessary to put us into the Covenant and to finde A faith of acceptance God to be our God that is we must have so much faith as to accept of Christ and to unite us unto Christ for in that union twixt us and Christ in this relation of God to us is he to be found By him we have accesse unto the Father Ephes 2. Out of Christ you shall never finde God to be reconciled unto you nor to be your God As to Christ God first is a God in Covenant and Father in Covenant so to us God becomes our God and our Father upon our being in Christ Christ received the Covenant for himself and for all who are his he is as it were the head and the principal in the Covenant all his come into Covenant under him as in relation to him 2. A faith of dependance upon Christ particularly for his great satisfactions A faith of dependance unto God that is we must depend upon the blood of Christ and by faith offer that up as a satisfaction for all our sinnes and transgressions which have all this while kept God and us at distance and difference his blood is the sacrifice by which Gods justice is satisfied and truly untill divine justice be satisfied for our sinnes there is no hope of a Covenant to be made 'twixt God and us and therefore by faith look upon the blood of Christ and offer up that blood by faith Lord here is the blood of the Covenant here is the blood of Christ to satisfie for my sinnes and to expiate my sinnes now in this blood of his become my God in Covenant 3. A faith of reliance upon the mediation of Christ as the atonement and A faith of reliance peace and reconciliation Christ did make peace by his blood and he did reconcile us by it Colos 1. 20 21. And we who were sometimes afar off are made nigh by the blood of Christ Ephes 2. 13. I know not a more exact way to get God to be our God than by getting into Christ in whom alone our re-union with God is to be found and by whom alone God and we are knit together again not without cause is he called the Mediator of the new Covenant who undertakes between God and us as you shall hear ere long he undertakes to take away all which may keep up the difference 'twixt us and he undertakes to present all which may make a reconciliation betwixt us he doth make the way so open and so clear that our entrance into Covenant will certainly follow if once we were possessed of him by faith his blood being shed for the remission of our sinnes and likewise to procure a reconciliation 'twixt God and us and therefore above all things strive for faith to unite you to Christ and then by faith plead out the reconciliation purchased by Christ 5. Apply your selves unto the Ordinances of Christ which are the means to work all these things in you and particularly this faith which is so necessary and so immediate Apply your selves to the Ordinances of Christ to our admission into the Covenant Ephes 1. 13. In whom you also trusted after that you heard the Word of Truth the Gospel of your salvation the Gospel is that Ordinance by which God makes known the Covenant of grace and by which faith is wrought to bring us into Christ and by him into Covenant with God and by which our faith is so enlarged and confirmed that at length we come to know that God is indeed our God in Covenant 6. I will adde one direction more as an help to bring us into the Covenant Seriously meditate and taking of God to be our God and that is a serious meditation of God himself and of the nature of this Covenant of grace 1. A serious meditation of God there is nothing in him to discourage you Of God from coming into Covenant with him and there is all in him to encourage you 1. There is nothing in him to discourage you from coming into Covenant with him There is nothing in him to discourage us He doth not in this Covenant treat with you for any personal satisfaction for the wrong which you have done him neither doth he insist for any goodnesse that you should work in your own hearts nor doth he except against you for any unworthinesse in you nor doth he distinguish you away for the greatnesse of your former transgressions nor yet doth deny you hope and accesse although you have a long time denied him audience unto his gracious offers nor doth he capitulate with you in your own name but by a Mediator who is most pleasing to him and prevalent with him 2. There is all in and from him to encourage you to come into Covenant There is all in and from him to encourage you with him for he doth expresse himself to be a merciful God towards sinners to be a gracious God to the sinners that come to him to be a tender God easily moved at the tears and cryes of those who would be his people to be a willing God to accept of you and to close with you and therefore he first makes known this Covenant and he first offers to treat with you about this Covenant and he makes the termes of agreement as fair as grace it self can frame them and he out of his own cost provided and sent Jesus Christ to be both the Messenger of the Covenant and the Mediator of the Covenant and besides all this he affords unto you the Gospel to work faith in you that so you may become the people of his Covenant and moreover he makes promises unto you of every thing which belongs to the making of a people to be the people of his Covenant yea and he promiseth his own Spirit to them that ask him by whose mighty operation we come indeed to be his people Truly a serious meditation of all this might conduce much to perswade our hearts to come in unto him and take him for our God in Covenant A second meditation of the nature of this Covenant of grace both as to the Of the nature of
the good which we do enjoy or can enjoy or shall ever enjoy all our springs are in it 4. Sometimes that is stiled New which is diverse from what it was before It is diverse from the Covenant of works and from it self 2 Cor. 5. 17. If any man be in Christ he is a new creature that is he is not such a creature as he was before he is renewed he is changed into the image of the glory of the Lord 2 Cor. 3. 18. In this respect also is the Covenant stiled New not only because it is diverse from the Covenant of works in the foundation and condition and qualifications of the persons in Covenant but also because it is diverse from it self in respect of the administration of it after that Christ was manifested in the flesh and died and rose again from the different administration it is called Old and New Now it appears with open face without any vaile of legal Shadows and Ceremonies at all God was in Christ reconciling the world unto himself and God so loved the world that he gave his onely begotten Sonne and whosoever believes in him shall not perish but have everlasting life It is now like a new Lease fairely written over with a new hand and new seals and new witnesses Though this Covenant be the same for substance in Abrahams and Moses time yet upon the coming of Christ it is new for the manner of administration it hath not those seals of Circumcision and the Passeover nor Sacrifices nor Ceremonies nor Types and Legal Figures which formerly it had it hath now the Mediator himself to deliver it and his new seals of Baptisme and the Supper and is established after a new manner even by the blood of Christ and hath many new institutions and adjuncts c. This is the Covenant which God makes with us even a New Covenant a Covenant of life upon new termes a Covenant which hath a new foundation a Covenant which hath new promises a Covenant which hath a new original and spring a Covenant which hath a new way of claime and title a Covenant which gives new hopes and a Covenant which hath new seals and confirmations Vse 1 Surely there is infinite reason for us poor and miserable sinners to bless the Lord even for this that he hath made all things New and especially for making a new Blesse God for this New Covenant Covenant had the Lord utterly left us when we left him had he held us to that first Covenant of works and proceeded against us for the breach of that Covenant we had every one of us for ever been condemned and lost but he was pleased to make a new Covenant with us where mercy is to be found for sinners and a Redeemer for transgressors and a Mediator 'twixt himself and us and our lives may yet be found in his grace and love and Christ and all this springing from his own grace and love What should oblige our hearts and raise our thankfulnesse if this doth not 2. Then there is no reason for distressed sinners to sink and despair although they have been Covenant-breakers and are never able to recompense God nor There is no reason for sinners to despair to raise up themselves for this new Covenant is made for the refuge and support of such sinners And herein God reveals himself to be a God forgiving iniquity transgression and sinne and to receive satisfaction for a sinner though not from the sinner I say for a sinner by a Mediator who hath likewise purchased reconciliation and favour and mercy and salvation for us 3. Not to refuse this Covenant this new Covenant for as it is said of Christ Refuse not this Covenant That there is no other Name given to us by which we must be saved Acts 4. 12. so there is no Covenant but this new Covenant which can relieve and save a sinner as it was with men in the time of the Deluge and the Ark all that got into the Ark were saved and all who entred not into the Ark were lost so all who get into this new Covenant they live and are saved and all who enter not into this New Covenant shall dye in their sinnes and perish SECT II. 2. A Second propriety of the Covenant is this it is a very perfect plentiful It is a perfect and plentiful Covenant and rich Covenant And this will appear weâ—her you will consider 1. The Author of this Covenant 2. Or the Mediator of this Covenant 3. Or the Covenant it self It appears by The Author of this Covenant 1. The Author of this Covenant who therein sets out all his gracious fulness here you shall finde him full of love and therefore the Apostle calls his love a great love Ephes 2. 4. and an exalted love God commendeth his love towards us in that whiles we were yet sinners Christ dyed for us Rom. 5. 8. And Saint John calls it a wonderful love Behold what manner of love the Father haâ—h bestowed upon us that we should be called the sonnes of God! 1 John 3. 1. Nay Christ himself calls it an unexpressible love God so loved the world that he gave his only begotten Sonne c. John 3. 16. And the Apostle repeats the love of God as the character and pattern of all love Herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for us In mercy in relation to this Covenant he is said to be rich in mercy Ephes 2. 4. God who is rich in mercy nay to have riches of mercy Ephes 3. 16. According to the riches â—f his glory nay to shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus Ephes 2. 7. nay to be exceeding abundant 1 Tim. 1. 14. The grace of our Lord was exceeding abundant abundant mercy 1 Pet. 1. 3. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again to a lively hope where sinne abounded grace did much more abound Rom. 5. 20. Sinne doth exceedingly abound by way of extension and by way of intension in practice in degrees and in deserts but the mercy or grace of God it doth over-abound it is more than enough for the pardoning of the greatest sinners yea of all the sinnes of all his people his mercy is like himself infinite and unsearchable And therefore the Church cryes out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage c. In goodnesse not only full of an essential goodnesse which is his own eternal and infinite perfection but also full of a Covenant goodnesse O how great is thy goodnesse which thou hast laid up for them that trust in thee before the sonnes of men Psal 31. 19. He is great in goodnesse Nehem. 9. 35. He is abundant in goodnesse Exod.
gives faith Vnto you it is given to believe Phil. 1. 29. By grace are Faith you saved through faith It is the gift of God Ephes 28. And he gives repentance Acts 11. 18. Then hath God given or granted unto Repentance the Gentiles repentance unto life And he gives mercy 2 Tim. 1. 16. The Lord give mercy to the house of Onesiphorus Mercy And he also freely gives us all things Rom. 8. 32. He gives grace and he gives All things gloâ—y Psal 84. 11. And he gives unto us exceeding great and precious promises that by them we Great and precious promises might be partakers of the Divine Nature 2 Pet. 1. 4. This Covenant is a Covenant of gifts all that God promiseth in it is given and all that God requires of us is given and all that we are to give again to God is first given unto us by God Reasons why it is so from And there are two reasons why this Covenant is an altogether giving Covenant 1. One is our universal brokennesse and impotency and insufficiency our sinful Our universal insufficiency fall hath so ship-wrack't and ruined us that we have nothing at all left us we are naked and poor and miserable Rev. 3. 17. Without strength Rom. 5. 6. Not sufficient of our selves to think any thing as of our selves 2 Cor. 3. 5. What hast thou that thou hast not received I Cor. 4. 7. Such a brokâ—n vessel is the sinner such a self-undoing and destitute creatures like the Prodigal who spent all and had neither bread nor rayment nor shoes nor any thing and therefore his father must provide all and give all he must give him housing and he must give him rayment and he must give him shoes for his feet and he must give him meat to eat and wine to drink Where the creature is universally miserable and utterly impotent there must be nothing but giving Mercy must give all or the sinner is undone 2. Another is Gods intenâ—ion and purpose in this Covenant and that in the Gods intention and purpose in this Covenant praise of the glory of his grace Ephes 1. 6 His intent in making this Covenant is wholly and only to exalt himself to proclaime his own glory and therefore he will give all and the sinner is to receive all that all the glory and praise of mercy of grace of blessings may be returned unto himself alâ—ne Rom. 11. 35. Who hath first given to him and it shall be recompâ—nced unto him again Ver. 36. For of him and through him and to him are all things to whâ—m be glory for ever Amen Vse 1 If this Covenant be a giving Covenant then the poor and needy may traffique at it If it were a buying and selling Covenant in proper sense then Then the poor and needy may traffique at it poor sinners must despaire but it is a giving Covenant and therefore poor sinners have hope May not the poor who keep no house of their own yet go to the rich mans door where all is given When we survey our hearts and conditions we finde a world of wants and when we survey the Covenant we finde a Heaven of supplies Objection But then we fear and dispute and reason But how shall we get this mercy and gaine that blessing and enjoy that help We have nothing and we can bring nothing the Well indeed is deep but we have nothing to draw Sâ—l True but yet God can give all though you can bring nothing and according to the tenor of this Covenant He will give all the greatest and the least But will he give me food and rayment yes he will give you bread and he will give you double cloathing O But will he give me Grace yes he will give grace and glory O But will he give me Christ yes he will give his Christ that greatest gift that ever was given to sinners he is the gift of God O but will he give me mercy to pardon my sinnes and all my sinnes yes he will shew mercy and will forgive all thy sinnes whereby thou hast sinned against him O but will he give me Faith yes he will draw you to Christ and put forth an Almighty power to make you to believe O but will he give me another heart yes I will give thee a new heart c. O but I must pray if I would have these and I cannot pray why and it is his Covenant to give you the Spirit of grace and supplication Let these things quiet your sorrowful and troubled soules There is enough in the Covenant for you and all that is there is to be given 2. Be content to come and receive seeing God is pleased in this Covenant to be Be content to come and receive giving He is all upon the giving hand and we should be all upon the recâ—iving hand The giviâ—g works is Gods work and the receiving work is our work he findes the gift you must open your hand and take it O what a blessed Covenant is this wherein you may have all for asking and receiving Mat. 7. 7. Ask and it shall be given James 1. 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and it shall be given him John 4. 10. If thou knewest the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee living water Now there are four qualities which if you could get them you Which we shall do if we have these qualities would then be content and willing to come unto God and beg of him and receive of him what he will give and without these you will not do so 1. One is poverty of spirit you must be poor in spirit the poor man speaks Poverty of spirit supplications saith Solomon It was poor Lazarus that came to the rich mans dâ—or and it is the poor sinner one who is truly sensible of his spiritual wants and miseries who will come to the door of mercy and cry out O Father of mercies give me mercy O God of grace give me grace O give me Christ c. If you be rich and encreased and stand in need of nothing as Laodicea was if you have enough of your own if you think that you are righteous and need not Christ and need not mercy c. you will never come to God and beg him to give you these 2. A second is humâ—lity of heart a proud man scornes to beg and scornes Humility of heart to receive he will not be beholding to any body it is the humble man who will acknowledge mercy and blesse for mercy and beg for mercy and be glad he may have mercy upon receiving termes God gives grace to the humble and the humble are thankfully contented to receive grace from God 3. A praying heart will be glad to be receiving A praying
heart Faith 4. A fourth is Faith Faith is a receiving grace therefore believing is stiled receiving To as many as received him he gave this dignity to be thâ— Sonnes of God even to them â—hat believe on him Faith receives Christ and receives mercy and receives love and receives righteousnesse and receives blessings and receives all the gifts of God Though God hath all to give yet you have no hand to receive untill you get faith 3. Is the Covenant a giving Covenant Is it such a Covenant wherein the Lord undertakes to give all the good mentioned therein This then yields Comfort to the people of God Hence they may conclude manifold comfort to the people of God who are in Covenant with him 1. If God undertakes to give all then certainly he undertakes to finde all good for us If he undertakes to give a Christ he must finde out that He will find all good for us Christ and if he undertakes to give you mercy he then must finde out that mercy c. 2. If God undertakes to give all then he must finde all from himself and And find all from himself of his own Men many times give away that which is none of their own but God gives nothing but what is his own but what comes out of his own stock and treasury 3. If God undertakes to give all in the Covenance then you shall be surely helped You shall be surely helped you have good reason to expect it for your Father hath all to give How much more shall your heavenly Father give good things to them that ask will not a father give to his poor child Certainly your God is an infinite God a most gracious and glorious God and perfectly al-sufficient he hath heaven and earth in his own possession he hath all the good to dispose of which is good he must needs be infinite in mercy who can give all mercies and infinite in grace who can give all grace and infinite in glory who can give all glory c. For as this shews his infinitenesse that he hath all good to give so this shews his perfection that when he hath given all this yet there is no diminution made in his stock at all 4. If God undertakes to give you all that is in his Covenant then unquestisnably Then he doth unquestionably love you he loves you Indeed he gives many things to the wicked his enemies whom he hares but to undertake to give all the good in the Covenant this proceeds from his great love and from his special love Doth not God love you who is willing to give you his love and to give you his Christ the Son of his love and to give you all the graces of his Spirit the fruits of his love Then God will not deny the least mercies 5. If God undertakes to give you all even the greatest of mercies can you reasonably imagine that he will stick with you for the least of necessary mercies and blessings How shall he not with him freely also give â—â— all things SECT IV. A fourth property of this Covenant is this It is a free or gracious Covenant It is a free and gracious Covenant By grace are ye saved Ephes 2. 5. By grace are ye saved Verse 8. Now our Lord Jesus Christ himself and God even our Father who hath loved us and hath given us everlasting consolation and good hope through grace 2 Thes 2. 16. Being justified freely by his grace Rom. 3. 24. I will love them freely Hosea 14. 4. Whosoever will let him take of the water of life freely Revel 22. 17. I will give unto him that is athirst of the fountain of the water of life freely Revel 21. 6. He freely forgave them both Luke 7. 42. The things that are freely given unto us of God 1 Cor. 2. 12. This Covenant is gracious or free in three respects 1. For the constitution of Free in three respects it 2. For the reception into it 3. For the donations from it 1. For the exceeding framing out or constituting of this Covenant when For the constitution of it in respect of was it and with whom was it and whence was it All these will plainely demonstrate that this Covenant is a very free and gracious Covenant 1. Consider the time when it was made and set forth why immediately upon The time when it was made the fall then when man-kinde had sinned and transgressed the first Covenant then when God might have glorified his justice upon all sinners yet then was the time that he promised this Covenant The seed of the woman shall break the Serpents head Gen. 3. 15. Surely this must needs be gracious then to set up a Throne of grace when sinful man was to receive his sentence at the Bar of Justice 2. Consider the persons with whom this Covenant is made It was made not The persons with whom the Covenant is made with fallen Angels but with men why not with them as well as with us no answer can be given but this of grace I will be gracious to whom I will be gracious and I will have mercy on whom I will have mercy Nay and why with fallen men at all no answer can be given for this neither but only the grace of God and his own good pleasure so it pleased him and so it seemed good unto him 3. Consider whence the making of this Covenant did arise Did it arise from Whence the making of this Covenant did arise any goodnesse in any man O no All the world was found guilty before God and every mouth was stopped by reason of sinne Rom. 3. 19. Or did it arise from any desire or entreaty of man not at all but as man first brought in sinne and death so God first thought of mercy and life He is found of them that sought him not Isa 65. 1. O Israel thou hast destroyed thy self but in â—â— is thy help Hosea 13. 9. The Lord set his love upon you to take you into Covenant c. because he loved you Deut. 7. 7 8. 2. For the reception into this Covenant here the graciousnesse or freenesse of it For our reception into it will also manifestly appear Consider the persons taken or brought into this Covenant either absolutely in The persons taken into the Covenant considered themselves or respectively in their dealing towards God or comparatively with others As to all these considerations this Covenant is a very gracious and free Covenant 1. Consider the persons now taken into Covenant what they were is themselves In themselves The Prophet tells you what they were in Ezekiel 16. 3. Thy birth and thy Nativity was of the Lord of Canaan thy Father was an Amâ—rite and thy mother an Hittite Ver. 4. Thy navel was not cut neither wast thou wasted in water to supple thee thou wast not salted at all nor swadled at all Ver. 5. No eye
mercy He did not leave me to my sinful heart and life he did pity and call me and brought me in to Christ and made me one of his people who aforetime was none of his people But I still finde such a body of sin such a law in my members warring against the Law of mind so many sinful corruptions within and so many strong and violent temptation without and so much weakness and insufficency in my self that fear I shall never hold out unto the end I shall one day faile and loose all my interest in God and in Christ and grace Consider To this sad complaint I would briefly speak three things There is a twofold fear 1. There is a twofold fear There is a a fear of unbelief and this is a vexing and distressing and disabling fear it loosens our confidence in God and in his A fear of unbelief this is to be resisteâ— promises It is a naughty fear and beware of it and resist it and bewaile it And there is a fear of tenderness and jealousie in regard of the Natural deceitfulnesse of our own hearts and of the supernatural weaknesse of our own strength this is a A fear of tenderness and jealousie is good good fear and blessed is the man that thus feareth alwayes The weak child feareth and thereupon cries out to the Parent to take him to hold him to support him and by his fear of falling he is preserved from falling So the child of God fears and thereupon he cries out unto his God! Lord help thy servant forsake me not make haste to deliver me keep me who cannot keep my self establish my goings Thou hast promised to keep and preserve the feet of thy Saints This fear is that fear which God hath promised to put into the hearts of his people that they shall not depart from him And indeed this fear is their strength the more of this fear the more safe they are Let him that standeth take heed lest he fall Thou standest by faith Be not high-minded but fear work out your salvation with fear and trembling 2. Your standing or continuing in the Covenant doth not depend upon your own Our standing doth not depend upon our own strength strength nor doth God leave you unto that but it doth depend on his strength and on his power Ephes 3. 16. That he would grant you according to the riches of his grace to be strengthened with might by his Spirit in the inner man Mic. 4. 5. We will walk in the Name of the Lord our God for ever and ever Zach. 10. 12. I will strengthen them in the Lord and they shall walk up and down in his name saith the Lord Though your strength be insufficient yet the strength of your God and of your Christ is sufficient for you 1 Pet. 1. 5. We are kept by the power of God through faith unto salvation 2 Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakness 3. The Lord is able to keep you from falling and to preserve you faultlesse before The Lord is able to keep you from falling the presence of his glory with exceeding joy Jude ver 24. Nay and he will keep you from falling Wilt not thou deliver my feet from falling Psal 56. 13. Thou hast delivered my feet from falling Psal 116. 8. He will keep the feet of his saints 1 Sam. 2. 9. When I said my foot slippeth thy mercy O Lord held me up Psalm 94. 18. 2. The everlastingnesse of the Covenant should be a Cordial to the people of God in the time of desertions when they are apt to question whether God be not Against desertion fallen off from them and hath forsaken them But consult these Promises and you may finde these fears removed Isa 49. 14. Zion said The Lord hath forsaken me and my Lord hath forgotten me ver 15. Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget yet I will not forget thee ver 16. Behold I have graven thee upon the palms of my hands Thy walls are continually befâ—re me Isa 54. 7. For a small moment have I forsaken thee but with great mercies will I gather thee ver 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer ver 10. The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Use 4 Is the Covenant which God makes with his people an everlasting Covenant Then blesse God and not your selves for your standing and for your continuing inCovenant with him Blesse God and not your selves for your standing in Covenant with him There are three things for which we should blesse God 1. For his restraining grace 2. For his converting grace 3. For his confirming grace that he will and doth keep you stedfast to himself in Covenant O beloved we could never keep our selves nor establish our selves were it not for the goodness and the power and the love and the faithfulness of our God we should break with God and turn aside from him and leave all truly it is almost a wonder that the people of God do hold out in keeping Covenant with God considering 1. The daily and frequent discouragements which they meet with in the world the continual scorns and threats and persecutions and affronts to their persons and godlinesse 2. The manifold allurements snares and temptations unto sin and sinful wayes by wicked example and promises and hopes and connivencies wickednesse in judgement in practice is a general infection the common aire is infected with this plague it is therefore the more hard to keep our health 3. The malice of Satan and his power and subtilty is exceeding great he desires to sift and winnow us as wheat he threw down the third part of the Stars he helped to break the first Covenant There is not any one of the people of God but may say of him as David of his enemies Psal 118. 13. Thou hast thrust sore at me that I might fall but the Lord helped me 4. How strongly some of the people of God have been hazarded in the lasting part of the Covenant Solomon Peter Asa insomuch as many from their falls have erected the Doctrine of the Apostacy of the Saints 5. Those many remaining Principles for inconstancy and failing as spiritual pride unbelief hypocrysie and worldliness much of every one of these still in our hearts 6. Adde to all these the exceeding weaknesse in all our graces How little faith how weak love and how apt to be shaken and offended Truely we must acknowledge that what we are we are by the grace of God and that if we be strong we are strong in the
not sinners need mercy 3. Can mercy be found anywhere but in this Covenant of mercy or peace anywhere but in the Covenant of peace or life anywhere but in the Covenant of life 4. And doth not this Covenant hold out mercy unto you yea the best mercy and upon the best terms The other Covenant affords you no mercy it easts you off it condemns you to death and wrath And this Covenant yet offers you mercy and life and salvation and no Covenant but this doth so What and yet to refuse to come into it surely either you know not that you are sinners and what will befall you for your sins or else you are desperately wicked to slight and refuse the mercy and grace of God in this Covenant Ezek. 24. 13. Because I would have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee So may the Lord say unto some of us Because I would have shewed you mercy but you would not accept of mercy therefore you shall never have mercy And because I would have taken you into Covenant and you would not come into my Covenant of grace and life and peace I will never be a merciful God to you nor a gracious God to you but you shall dye in your sins and perish for ever Heb. 2. 3. Vse 2 How shall we escape if we neglect so great salvation Heb. 12. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth Then how injurious are many broken-hearted sinners to God and themselves much more shall not we escape if we turn away from him that speaketh from heaven Is the Covenant of Grace the best Covenant better then any other Covenant which God made with man Then how injurious are many broken-hearted sinners both unto themselves and unto God! who lay the Covenant of grace so low and impose such opinions upon it as if there were no difference twixt a Covenant of grace and a Covenant of works Surely it is either temptation which lies upon them or ignorance or unbelief that they thus stand off and fear and dispute and except and question and many times conclude against all encouragements to be taken into this Covenant and there to finde mercy and rest for their soules truely they do many times turn the Covenant of Grace into a very Covenant of Works O but there is no mercy to be had O but not for such great sins O but for me O but I can deserve nothing and bring nothing O but the sentence is past against me O but I have nothing to make my peace And thus they make the Covenant of Grace a very Covenant of Works no better then so a Covenant without mercy without grace without a Mediatour without a tender compassionate God and Father no City of refuge at all nor help to the poor sinner at all And when they are convinced of mercy in it and possible reception into it yet they think that God will not come off to this but upon very hard and difficult terms usually annexing the Legal condition to the promises of the Covenant of Grace Why sirs what do you mean thus to wrong God and his Covenant and your distressed souls Either there is a Covenant of Grace or there is not either that Covenant of Grace is a better Covenant than the Covenant of works or it is not If it be a better Covenant then the fallen and undone sinner may finde relief there and help there which he could not finde in the Covenant of Works for if the sinner can be no more relieved by this than by that Covenant it is then no better Covenant And now see what a slurre you cast upon the wisdome of God and upon the goodness of God and upon Jesus Christ and upon all the promises of God O distressed sinner If the merciful God if the gracious God if the giving God if the forgiving God if the freely loving God if the Lord Jesus as Mediatour and Surety if all the promises of God in Christ if all the offers of grace if all the calls of the Gospel may suffice to convince thee that this Covenant is the best Covenant that ever was or can be made for sinners with all suitableness and tenderness to the sinners condition Then dispute no more but pray for faith to give God the glory of his exceeding grace in this Covenant c. Use 3 Is the Covenant of Grace the best Covenant What a comfort is this to all believers who are effectually brought into this Covenant Is it no comfort to be Comfort to all Believers brought into such a good estate as better cannot be found or enjoyed If the Covenant of Grace be the best Covenant better then any other Covenant Then all in that Covenant are in the best condition of all other men It was a special kindness in Joseph to give his Father and his Brethren a pâ—ssession in the land of Ramesis what kindness then is that in God to make you to be his people and to become your God and to settle such a portion such a possession upon your soules as in heaven and earth a better Covenant cannot be how should you hearts rejoyce and blesse God for the Covenant of Grace and for bringing of you into that Covenant of grace where A Redeemer is only to be found and you have an interest in that Redeemer A reconciled God is only to be found and you have a propriety in that reconciled God pardoning mercy is only to be found and you have your shares in that pardoning mercy Renewing grace is only to be found and you have your portion in that renewing grace Salvation is only to be found and you have your possession of that salvation Others perhaps cry out O that we might have mercy and O that we might have Christ and O that God would be pacified towards us and reconciled to us and O that our sins might be forgiven and our soules accepted into life why you have all this and more than this Have you not cause to rejoyce who are brought into such a Covenant where you have a propriety in God and Christ and the Spirit and mercy and grace and glory yea into such a Covenant where you may finde relief and support for every want and against every fear and against every sin and against every temptation where all the sorts of mercies and helps and comforts are yours Yea unto such a Covenant where there is not only mercy but fulnesse and not only fulness but freenesse and with all these a certainty and unchangeablenesse Here is as much mercy and goodnesse and happinesse as you need and you shall surely have it and it shall continue unto you for ever Adam and God parted but you and your God shall never part you and Christ shall never part you and mercy and
grace and salvation shall never part 2. The second thing which I would shew unto you about the comparison of the This Covenant is a better Covenant than that old Covenant under which the Fathers lived Covenant is this That the new Covenant of grace under which we do live is a better Covenant then that old Covenant of grace under which the Fathers lived and the people of God of old time For the managing of this mighty and intricate Point I shall deliver unto you three particulars 1. That none of the people of God in any age of the world since the fall of Adam had a Covenant of works given unto them by God for life but the Covenant which God made with them for life was a Covenant of Grace 2. Wherein that Covenant of Grace under which the people of God of old lived consents or agrees with the Covenant of Grace under which we do now live 3. The pre-eminency or betternesse of this New Covenant in a comparison with that old Covenant 1. That none of the people of God in any age of the world since the fall had a Covenant None of the people of God since the fall had a Covenant of works given them for life but a Covenant of Grace as of works given unto them by God for life but they had all of them a Covenant of Grace given unto them for life Let us if you please calculate the several Ages or times of the Church of God and then you shall clearly see the truth of what I speak 1. As soon as Adam fell God was pleased to set up the Covenant of Grace in the form of a promise for he made a promise of Christ as a Saviour and deliverer Gen. 3. 15. I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heele Here is an express Immediately upon Adams fall promise of Christ who is called the seed of the woman because he was to take our nature upon him And the work or Office of Christ is to bruse the head of the Serpent that is Jesus Christ was to conquer and destroy him and surely the conquest and destruction of of Satan imports our full deliverance from him and restoration of us into the estate of freedom and grace and happinesse The which Christ doth by having his heel bruised that is by dying and suffering for us and hereby procuring life and salvation The Apostle calls it His putting to death concerning the flesh 1 Pet 3. 18. And in this respect Christ is called the Lamb slain from the foundation of the world Rev. 13. 8. because the death of Christ by which our deliverance and salvation is wrought was published and promised from the beginning of the world Now there is no Covenant wherein Christ comes in on the behalf of sinners but that Covenant is a Covenant of Grace 2. Again pursue this from Adam to Abel and from Abel to Enoch and from From Adam to Noah Enoch to Noah it is evident they were not under a Covenant of works but of grace And I will give you one reason for it or rather the Apostle will do it for me who speaking of Abel and Enoch he doth commend the one for his more excellent sacrifice Heb. 11. 4. and the other for his pleasing of God verse 5. and both of them and Noah also for faith for he adds in verse 6. But without faith it is impossible to please God whence I argue thus That those persons who enjoyed such a faith by which their persons and services were pleasing unto God and graciously accepted of him those were not in a Covenant of works but in a Covenant of Grace Nay look on the words once more verse 4. By faith Abel offered a more excellent sacrifice then Cain by which he obtained witness that he was righteous And verse 7. Noah became heir of the righteousness which is by faith verily a righteousnesse by faith is no righteousnesse in a Covenant of works but of grace It is that righteousnesse through the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. 3. Let us advance one step further from Noah to Abraham where we shall hear From Noah to Abraham of the Covenant again Gen. 17. 2. I will make my Covenant between me and thee and verse 7. I will establish my Covenant between me and thee and thy seed after thee in their generation for an everlasting Covenant to be a God unto thee and to thy seed after thee Here is a Covenant expresly made twixt God and Abraham but what Covenant was it Surely not a Covenant of works but a Covenant of grace And that I shall clear unto you by four particulars which I pray you well to consider and observe 1. In this Covenant you have Jesus Christ promised unto Abraham so the Apostle in Gal. 3. 16. To Abraham and his seed was the promise made he saith not to thy seeds as speaking of many but of one who is Christ 2. Abraham In relation to this Covenant is stiled a believer yea the Father of all them that believe Rom. 4. 11. And the Gospel was the means of his faith which was a justifying faith Gal. 3. 8. The Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 3. He received the signe of Circumcision a seale of the righteousness of faith Rom. 4. 11. 4. Moreover it is said of Abraham Isaac and Jacob that they are in the kingdom of Heaven Matth. 8. 11. And of all the Elders with Abraham that they did desire a better Country that is an heavenly Heb. 11. 16. And this also proves that neither he or they were under a Covenant of works which never brought any to Heaven but under a Covenant of Grace for by grace ye are saved Ephes 2. 5. 5. Let us go forward from Abraham to Moses and there let us consider whether the Church were under a Covenant of works or of grace That From Abraham to Moses God set up a Covenant in Moses time the Scripture doth clearly teach us Exod. 19. 5. If ye will obey my voice and keep my Covenant Then ye shall be a peculiar treasure unto me above all people verse 6. And ye shall be un to me a kingdom of Priests and an holy nation Exod. 34. 27. After the tenour of these words I have made a Covenant with thee and with Israel Deut. 4. 13. He declared unto you his Covenant which he commanded you to perform even ten Commandements and he wrote them upon two tables of stone Quest Whether the Law given upon Mount Sinai were a Covenant of works Some things premised But here it is earnestly objected What was not the Law which was given upon Mont Sinai a Covenant of works what was it else but a plain
as the Wife is subject unto the Husband and an obedience unto Christ as the members are obedient to the Head Quest And what subjection and obedience is that Sol. You know that it is voluntary and it is full and it is chearful and it is ingenuous and it is accurate and it is durable as long as the union and relation What that subjection is doth last The Wife willingly obeyes and obeyes every lawful and good command and doth it with all her heart and is very well pleased if her husband be pleased c. Why after this manner will faith fashion your hearts to Christ if it hath united you to Christ or rather thus will Christ upon your union with him fashion and enable your hearts Your hearts will look on Christ as one that hath authority and right to command them and give laws to them And your hearts will look on all his commands as good and holy and just and they will not be grievous unto you but you will be a willing people in the day of his power And thus by these chracters you may know whether you have this faith of union which indeed joynes you to Christ and is the condition of this Covenant SECT VI. 2. Quest NOw I proceed unto the second Question what is to be done to What is to be done to obtain this faith obtain this faith this faith of union which only brings us into the Covenant Sol. To help you in this seeing all our soules hopes and enjoyments depend upon it I would commend this course or practice unto you 1. Consider the Author of this faith to whom it doth really appertain to give this faith which unites to Christ 2. Consider what meanes he doth use for the giving and working of it in the hearts of sinners 3. Consider what concernes your selves in reference unto God and those means by which he doth work the faith which doth unite to Christ 1. Consider the Author of this faith who it is that can give this faith which Consider the Author of this faith unites us to Christ very much lies in this for if we mistake the cause it is very probable we shall misse of the effect if we go with our vessels to Cisterns that hold no water we shall returne empty and ashamed therefore remember 1. That no man whosoever is or can be the authour of this faith unto himself by No man can be the author of it to himself his natural power he cannot 1. Come to Historical Faith Matth. 16. 17. Flesh and blood hath not revealed it unto thee 2ly See his need of Christ the Spirit is sent to convince of sin 3ly Omnipotency is necessary Ephes 1. 19 20. 1 Cor. 1. 21. The World by wisdome knew not God and verse 23. Christ to the Jews a stumbling block foolishnesse to the Greeks If any man had such a power to believe in Christ surely it would appear either in the gifted sinner who hath great parts of knowledge and understanding and wisdom or in the troubled and distressed sinner who longs for ease and rest to his poor soul and would put out all the power he hath to enjoy it But no such power is to be found in them as from themselves to enable their hearts to believe in Christ The knowing and understanding sinners in other matters may yet be grosly ignorant of Christ and averse to Christ and the things of Christ And the more spiritual knowledge any man hath of Christ or of himself the more inability shall he discern in himself to believe on Christ And the troubled and distressed sinner cannot of himself believe or lay hold on Christ though Christ be revealed to him and offered to him and all arguments used to perswade him yet he is concluded under unbelief except the Lord himself perswades and drawes his heart No persons can though they have Eloquence Piety Pity Art Diligence Wishing and Desires 2. That no Ordinances and meanes whatsoevever can of themselves be the author of this uniting faith If the Apostles of Christ did live amongst you and No means and Ordinances of themselâ—eâ— can be the Author of it did preach every day of the week unto you the Gospel of Christ neither they nor yet the Gospel which they preached could by their own power make any one sinner to believe on Christ Matth. 11. 17. We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented 'T is true that these are meanes and instruments of faith as you shall presently hear but the Axe which is an instrument cuts not of itself and the â—ord which is a means draws not of itself Neither the convincing Paul nor eloquent Apollos nor the affectionate John can prevaile 3. That no duties whatsoever are the authors of the faith which unites to No duties are the authors of faith Christ You may pray and should pray but Prayer as a work done by you is not the cause of faith and you may hear and read and meditate but none of these as your works can be the author of this faith All these may be done and yet your hearts remaine still faithlesse Rom. 10. 18. Have they not heard verse 16 But they have not all obeyed 4. God and God only is the Author of the faith which unites us to Christ No God and God only is the Author of faith man saith Christ himself Joh. 6. 44. can come to me except the Father draw him and verse 45. They shall be all taught of God every man therefore that hath heard and hath learned of the Father cometh unto me God himself must teach the heart And therefore Christ saith in verse 29. This is the work of God that ye believe on him whom he hath sent Ephes 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God Untill the Lord himself gives you faith you cannot believe untill the Lord say Come you cannot come untill the Almighty God say to your hearts Be willing and be able to take Christ to receive him to give consent to be his you will never be able and never be willing to close with him c. Therefore remember this every one of you who desire this faith of union I say remember That it is God only none but God who can give you Christ and none but God can give you faith which unites you to Christ it is his work and his alone Never look for it from any power in your selves or in any other creature but look only to God for it 2. Consider what means God doth use for the giving and working of faith Though Consider the means of working this faith the meanes of themselves give not faith yet God doth give faith by the meanes although the Conduit of itself gives not water yet the fountain sends it unto your houses by the Conduit Now that meanes is
more righteous you have your sins so perfectly forgiven that they cannot as to Gods work of absolution be more exactly forgiven they are so forgiven that none can lay any thing to your charge so forgiven that there is no condemnation to them that are in Christ Jesus His communications in Sanctification are not thus perfect and at once but His communications in sanctification imperfect they are successive and by degrees and by measures as the members of the body united to the Head or as the branches united to the Root have their strength and enlargements derived unto them in a succession of time and in a proportion so the Members of Christ and the Branches in him true Believers they do receive from him grace upon grace one degree and measure after another like a vessel in the Sea which is not filled according to the present fulnesse of the Sea but according to the present capacity of the vessell drop after drop it is filled by continued way of filling or like a Childe that is nourished by a dayly addition and reception of food and so creeps up into more strength in time Beloved you must not expect though you be united to Christ such an immediate and compleat supply of the Spirit of grace from Christ as at once to make you strong Christians and full Christians without any weaknesses and without any wants Indeed Christ hath promised to perfect his work which he hath begun and to strengthen what he hath wrought and he will do so but then it is in his own way and in his own time by degrees he will so follow the work of grace that you shall grow and increase more and more with the increasings of God he will water the Plants and blesse the Buds aand at length will bring forth Judgement into victory he will not communicate his Spirit unto any of us in this life so perfectly as to be be without combate in our selves nor without dependance upon himself 3. But lastly do you indeed finde weaknesses and wants still abiding with If you be full of weakness why do you not look out to Christs fulness you And why then did you complaine and sit stil why do you not rather look out to Christs fulnesse than thus discourage your hears at your own emptinesse Indeed it is the first work of faith to unite you to Christ to make you and Christ one to give you an interest in himself but then it is the next work of faith to live upon your Christ to depend upon Christ to draw out of his fulnesse to go to him and to trust on him for all the good which yet your soules do want to get further fellowship with him will he deny you help who hath not denyed you himself And is not he therefore your Christ that he may be your head and help and supply c. SECT VIII 4. Vse IS uniting Faith the condition of the Covenant of Grace so that all Believers Instructions in Christ are really in Covenant with God and God with them Then you who are believers who are by faith united unto Christ learn from hence the duties which do especially concern you as Believers interested in Christ and in the Covenant The duties which do much concern you are these 1. Improve your faith to a dependance on your God 2. Improve your faith to an observance or keeping Covenant with your God 3. Remember that it is Jesus Christ upon whose account you and God are in Covenant 1. Being united by faith unto Christ and so brought into Covenant now improve Improve your faith to a dependance upon God your faith to a dependance upon your God who is your God in Covenant Come unto him in the name of Christ as unto your God and rely on him and expect to receive from him all the good for which he hath engaged himself unto you in Covenant For the better mannaging of this instruction I wil briefly shew unto you 1. That it is an expresse and peremptory duty incumbent on you who are by Faith brought into Covenant to depend by faith on your God in Covenant 2. How farre you may by vertue of your union with Christ by faith depend upon your God 3. What encouragements there are for all who are by Faith united unto Christ to depend and rely on their God for whatsoever good themselves do need and God in his Covenant hath promised unto them I beseech you who are Believers diligently to regard and remember these things 1. It is an expresse and peremptory duty incumbent on you being brought This is a peremptory duty by faith on Christ into the Covenant to depend by Faith on God who is your God in Covenant Isa 8. 19. Should not a people seek unto their God Psal 20. 7. Some trust in Chariots and some in Horses but we will remember the Name of the Lord our God Psal 115. 9. O Israel trust thou in the Lord Psal 91. 2. I will say of the Lord He is my Refuge and my Fortresse my God in him will I trust Isa 50. 10. Who is he that sits in darknesse and sees no light Let him trust in the Name of the Lord and stay upon his God Isa 26. 4. Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength See Psal 62. 8. Zeph. 3. 12. Isa 12. 2. Isa 14. 32. 2 Cor. 1. 9 10. 1 Pet. 3 5. Beloved This is the end of your union with Christ that you might have communion with God that you might have accesse unto him Ephes 2. 18. and that you might come boldly to the throne of Grace that you may obtain mercy and grace to help in time of need Heb. 4. 16. And this is the end for which this faith is given unto you not only for admission into the Covenant but for participation of all the good of the Covenant It is given unto you to make you children and it is given to you to make you heirs it is given unto you in a passive sense that you might be received into the Covenant and it is given unto you in an active sense that you may receive the good out of the Covenant It is given unto you to take off your hearts from all confidence but upon your God alone and to set all your hopes on him and expectations from him and it is given unto you that you might give glory to all the truths of God and what glory do you give to his pâ—omises if you think him a God not to be trusted c. 2. How far by vertue of union with Christ Believers may depend upon their How far Believers may depend on God in Covenant So far as Christ is made over to you by God God in Covenant I will describe those Bounds unto you in six Propositions 1. So far as Jesus Christ is made over unto you by God your dependance on God may and should extend Isa 9. 6.
By pleading the Covenant he hath promised unto all his people in Covenant with him the strength to keep the Covenant lies in the Covenant and by faith you get it Thou said'st that thou wouldst do me good said Jacob Gen. 32. 12. So Lord thou said'st that thou wouldest give me thy Spirit to cause me to walk in thy statutes and to do them Ezek. 36. 27. Thou said'st thou would'st write thy Law in my heart Now Lord according to thy word and Covenant help strengthen keep direct establish my heart subdue mine iniquities suffer me not to be tempted above what I am able let thy grace be sufficient for me make thy power manifest in weakness c. 2. By keeping up communion with Christ and drawing vertue and influence from By keeping up communion with Christ him without me ye can do nothing said Christ I can do all things through Christ that strengthens me said Paul Why It is in and by Christ that we are what we are that we do what we do that we are strengthened with all might that we stand that we walk that we work that we run our race that we finish our course that we continue in wel-doing to the end Now faith keeps up our hearts and keeps up communion with Christ our Head our Root our Life our Fountain our Strength and our Sufficiency and receives out of his fulnesse and makes us partakers of his life and of his death and of his victories over sin and Satan and the world and of his strength for active and passive obedience 3. By taking us off from all our own self-sufficiencies and self-confidences which By taking us off from our own self sufficiency breed nothing but pride and presumption and hypocrisie and apostasie and carelesness and exciting our hears to pray and to fear and to watch and diligently to attend the Ordinances of Christ all which are meanes to strengthen and preserve us in well-doing c 4. By observing the continual mercies of God to us in the things of this life and By observing the continual mercies of God to us the gracious performance of his promises unto us both which are as so many cords to bind us faster unto God and are of great force with a believing heart to engage it more unto God and to walk the more closely and faithfully and exactly and fruitfully before him to be the more ashamed to sin against him to be barren and uneven with so blessing and encouraging a God! 5. By letting in the love of God in Christ the goodness and sweetness of his favour By letting in the love of God in Christ into our hearts into our Consciences It is faith which hath the sight of all the kindness of God and conveyes unto us the tasts of all the mercy of God how God stands affected to us how accepted we are with him what grace our poor souls have found in his eyes what his thoughts are of us and how dear we are to his soule And verily if Faith be the glasse as it were for us to see the face of our loving God O how will this inflame and knit our hearts in love to God again and how will that love continue us to the choisest to the fullest to the chearfullest to the faithfullest service of obedience 5. By holding out before us both the honour of God and the reward of God By holding out before us the honour of God Our faithfull walking with him is an honour to him and a delight to him These are my people these live like a people of God they glorifie him and that is the great Argument which faith useth to make the people of God and the rewards of God to be faithfull and stedfast Herein is my Father glorified Joh. 15. 8. And besides that it holds out the crown of life the great recompence of reward that Well done good and faithful servant enter thou into the joy of thy Lord Hold fast that which thou haâ—â— that no man take thy 〈◊〉 He that continues to the end shall be saved And faith he 〈◊〉 wâ—aâ— God hath done for us and what God â—s still to us and what an immortal inheritance and exceedingly exceeding weight of Glory he hath prepared and reserved for us doth thereupon quicken encourage support draw out our hearts to be industrious obedient diligent and faithful 3. The third and last duty from this that you are by Faith united to Christ Remember Jesus Christ and brought into the Covenant is this Remember your Jesus Christ remember that it is Christ only upon whose account you and God are in Covenant he is the door of your hope he is the Way the Truth and the Life in him are ye found and in him have you found life and love and mercy and grace and peace and salvation You could never have seen the reconciled loving gracious God as your God but in and by him He hath made you near and accepted and beloved and blessed He alone Therefore 1. Never magnifie your selves but Christ never ascribe any thing to your To magnifie him worthiness but ascribe all to Christ O Christ I had never seen nor tasted nor enjoyed this nor that nor any thing but for thy sake 2. Love Jesus Christ exceedingly for himself and for all the treasures of To love him the Covenant opened for you and laid out upon you c. 3. Go still in his Name unto the Father By him you come into Covenant Go unto the Father in his Name and by him you obtain successively every good 〈…〉 Coâ—enant c. Jesus the Mediatour of the Covenant Hebrews 12. 24. And to Iesus the Mediatour of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel THE Apostle in the 14. verse of this Chapter exhorts the believing Hebrews unto whom he wrote this Epistle to the serious study and practice of peace and holinesse And in the 15. verse he dehorts them from all bitternesse of spirit and profanenesse of life This latter he doth enforce by an argument ab exemplo in verse 16. from Esau that loose and profane person who for one morsel of bread sold his birth-right preferring the satisfaction of his sensual appeâ—ite before the fruition of so a great blessing and dignity the which he therefore forfeited and could never obtain although he sought it carefully with tears verse 17. The former duty of holinesse he urgeth upon them from the consideration of their evangelical estate that is of the excellencies blessings and priviledges which they had obtained by the Gospel of Grace To illustrate this the more he makes a comparison between the Law and the Gospel and the condition under the one with the condition under the other from verse 18. to verse 25. wherein he doth represent unto them their admirable advantages by the Gospel and therefore their stronger obligation to embrace it and to live answerable
canâ—ot be satisfactory Or 7ly If the the sinners suffering of these punishments be a satisfaction to Gods Justice and is necessary therefore whether it be not dangerous â—nd prejuâ—icial to presse others for money to help souls out of Purgatory where they are so well imployed as to be satisfying of Gods Justice Or is it not needless so to do seeing the endurance of those paines will alone satisfie the Justice of God or if they must be helped by the pecuniary charitâ— of the living whither there be not an insufficiency and invalidity in the endurance of those paines to make a satisfaction But I leave these to their foolish inventions and self satisfaction Let us for our parts labour to know and acknowledge Jesus Christ crucified and him alone as undertaking and satisfying the Justice of God for us and to have no confidence in any but in Jesus Christ and to rejoyce only in the Cross of Christ Vse 2 Is satisfaction the result of Christs suffering for us What satisfaction and comfort and support may this afford to all Believers Paul triumphs in this Rom. What support may this afford to all believers 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that justifieth verse 34. Who is he that condemneth it is Christ that died And Rom. 5. 11. We joy in God through our Lord Jesus Christ by whom we have now received the attonement O sirs I cannot expresse the treasures of comfort in this That God is satisfied that Jesus Christ hath satisfied the justice of God for us Had Christ suffered all yet if thereby God had not been satisfied we had been still in our sins and still under the wrath of God and still under the terrors of his justice and still under the horror of conscience and still under the power of accusations and condemnations and still under fear of a fiery indignation and everlasting destruction But because Jesus Christ hath suffered for our sins and hath for them fully satisfied the justice of God on our behalfe our soules may return unto their rest we may now look upon an appeased God and stand no longer as Prisoners at the Bar before a severe Judge but as reconciled children before a pacified and reconciled Father Beloved that Gods justice is really and fully satisfied That Gods justice is satisfied by Christ for us 1. This answers all accusations O saith Satan what is the wrath of God This answers all accusations revealed against all your sins it is very great but Christ hath satisfied O but saith Conscience your sins are many and God is just True But Christ hath satisfâ—ed the just God for all my sins O but God will remember your sins and judge you for them He will not for he is satisfied by Christ and therefore he will never reckon with me nor judge and condemn me O but the wrath of God is dreadful It is so and â—hrist felt it so and hath satisfied Gods wrath by enduring of his wrath and thereby hath delivered my soul from wrath 2. This quiets all Quiets This quiets all 1. Conscience as to guâ—lt when satisfaction is made when God hath as much as he requireth why should not this quiet the heart of a man will nothing content thee unlesse thou thy self art able to pay God the utmost farthing 2. Impatience as to sufferings we meet with many afflictions in this life and with many crosses which are bitter unto us Well but yet the justice of God is satisfied by Christ and therefore though your afflictions be crosses yet they are not curses though there be bitternesse in them yet there is not revenging wrath in them though they be sent for our correction yet they are not sent for any satisfaction They never come from a revenging God but only from a loving Father 3. This assures all There is no condemnation to them that are in Christ Jesus This assures all Rom. 8. 1. You shall never perish your sins should be your sorrows but they shall never be your Hell or damnation why so because the justice of God is satisfied and if his justice be satisfied then eternal punishment is taken off and if eternal punishment be taken off then your soules shall never be separated from God nor be damned of God c. 2. The second benefit or fruit of the sufferings of Christ for us Is the remission Forgivenesse of sins or forgivenesse of our sins The Socinians flatly deny that remission of sins hath any foundation on the sufferings or satisfaction of Christ but that it depends upon and flows only from the mercy and grace of God without any respect unto Christ It is strange how these men are set against Jesus Christ and will by no means be beholding unto him for any satisfaction or justification or mercy But let us search the Scriptures and be led by them and we shall finde that the forgivenesse of our sins hath a dependance both on the free mercy of God and on the sufferings of Christ Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Luke 7. 42. When they had nothing to pay he frankly forgave them both In these places you see that forgivenesse of sins depends on the free mercy and grace of God but then peruse some other Scriptures 1 Joh. 2. 12. I write unto you little Children because your sinnes are forgiven you for his Name-sake that is for Christs sake Matth. 26. 28. This is my blood of the New Testament which is shed for many for the remission of sins In these places you see that forgivenesse of sins depends upon the blood and sufferings of Christ Ephes 1. 7. In whom you have redemption thâ—ough his blood the forgivenesse of sins according to the riches of his grace And in this place you see that forgivenesse of our sins hath a dependance on both on the blood of Christ and on the rich grace of God A free remission is contrary to satisfaction Object But how can this be For a free Remission of sins is directly opposite to satisfaction A free pardon is without the making of any satisfaction and a satisfaction for sin is contrary to a free Remission Answered Sol. I answer Consider these as to the same subject they are so The sinner himself cannot satisfie and yet be freely pardoned and he cannot be freely pardoned and yet make satisfaction His satisfaction for his own sins and Gods free forgivenesse of his sins are indeed inconsistent Nevertheless both these may very well agree in divers subjects or parties viz. As to Christ and as to us In respect of Christ Remission of sins is not the effect of mercy but of justice it did cost him dear for he suffered and satisfied for our sins paid our debts and therefore it is just with God for Christs sake to forgive our sins But in respect of us
the year of Jubile was come and he might have Accept of the Redemption by Christ gone free yet he chose rather to be a servant So when Christ hath wrought Redemption for us and offers that plenteous redemption unto us now to refuse it and not accept of it But to say I had rather serve my sins still and I like my bondage better why If you will not be perswaded to accept of deliverance and redemption by Christ but your Spiritual slavery and captivity doth better please you then remain as you are But woe unto you if you do so for within a few years or weeks or dayes when God and Conscience and Death and Hell fall upon for your sins you would give ten thousand worlds if you could command them that you had accepted of of your Redemption by Christ but then it is too late 5. Then you who take your selves to be Christ's and to be the Redeemed of Carry your selves like Redeemed ones the Lord Carry your selves like redeemed Persons and walk worthy of the Redemption which you have by Christ 1. Give way unto your Redeemer suffer him to rule youâ— hearts and to order Let your Redeemer rule you your wayes for you are his by a right of Redemption As the men of Israel spake to Gideon Judg. 8. 22. Rule thou over us for thou hast delivered us from the hand of Midean So say you to Christ Lord Jesus Rule thou over us for thou hast redeemed us from the hands of all our enemies Thou hast bought us with a price and we are not our own but thine 2. Give not way to any works of bondage retuâ—n not to Egypt again but walk Give no wâ—y to any works of bondage on strait in the way to Heaven and abound in all good works Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 3. Spend not your dayes in vanity neither fashion your selves unto the present Spend not your dayes in in vanity course of the world why so will you say because Christ hath redeemed you Why is this contrary to our redemption by Christ it is so whatsoever you you may think 1 Pet. 1. 18 19. You were redeemed from your vain conversations with the precious blood of Christ Not only iniquities but vanities fall under our Redemption by Christ Gal. 1 4. Who gave himself for our sinnes that he might deliver us from this present evil world according to the will of God 6. Long for the day of your full and perfect Redemption by Christ Be not so Long for the day of your full Redemption afraid of death nor of the coming of Christ to judgement Death will nothing disadvantage you nor will the coming of Christ to judgement any thing prejudice you No no that is the day of perfect Redemption both in point of deliverance and in point of possession Then shall your bodies also be wholly ransomed from the grave and in soule and body shall you be glorified for ever with the Lord your Redeemer Be thankful 7. Be â—xceeding thankful if you be brought into Christ and do partake of Redemption by him O sirs what mercy is this Redemption think a little of it what a mercy it is that your sins shall never damn you that the curse of the Law shall never fall on you that the wrath of God is taken off that your sinful lusts which you formerly served and which ruled you are broken down and you will serve them no more nor shall Satan command you as heretofore c. that you are brought into a state of Spiritual liberty He that lies in bondage and would be Redeemed let him by faith look up to Jesus Christ 8. If any poor soul lying in bondage and groaning for deliverance would be redeemed then let him by faith look up to Jesus Christ for he only is the Redeemer Do so For 1. Whatsoever your bondage may be Jesus Christ is a suitable Redemption Perhaps your bondage is under sin pehaps it is under Satans temptation perhaps it is under slavish fear of wrath and death but Christ is perfect Redemption and full and plenteous Redemption 2. He is made of us unto God Redemption 1 Cor. 1. 30. God hath set him up and raised him up to be your Deliverer 5. A fifth singular benefit depending upon the sufferings of Christ as our Mediatour is his Meritorious purchase or Acquisition His Meritorious purchase The sufferings of Christ had a double aspect 1. One unto the Evils under which we lay and to which we were obnoxious In which respect his sufferings were a satisfaction 2. Another unto the good which we did need and would enjoy and in this respect his sufferings were a purchase Jesus Christ did suffer not only to deliver us from an evill and miserable condition but also did restore us into a good and happy condition And his sufferings were not only a price of payment to get off our debts but they were also a price of purchase to procure and that Meritoriously all blessedness for us Where sin abounded Grace did abound much more Rom. 5. Ephes 1. 11. In whom we have obtained an inheritance There are six things which Jesus Christ our Mediatour hath purchased Christ hath purchased by his death 1. All the Elect They are his by way of Donation Thine they were and thou All the Elect. gavest them me Joh. 17. 6. And they are his by way of purchase The Church of God which he hath purchased with his own blood Acts 20. 28. 2. Everlasting life which is called the purchased possession Ephes 1. 14. And Everlasting life the gift of God through Jesus Christ Rom. 6. 23. The blood of whom is worth Heaven it self We have no right unto the heavenly and glorious inheritance nor any hope thereof but by Jesus Christ Grace reigns through Righteousness unto eternal life by Jesus Christ our Lord Rom. 5. 22. 3. Nearnesse of Relation Adoption of Sons we who were in bondage Nearness of Relation who were strangers who were enemies are now made nigh by the blood of Christ Ephes 2. 13. and do by him receive the adoption of Sons Gal. 4. 5. To redeem them that were under the Law that we might receive the Adoption of Sonnes 4. The Holy Ghost In his graces assistances and comforts Not one grace nor The Holy Ghost comfort nor answer which you have but it is the fruit of Christs purchase Jesus Christ hath purchased and obtained this Joh. 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you for ever verse 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he is made unto us sanctification 1 Cor. 30. 5. The forgivenesse of our sins Your sins are forgiven you for his Name-sake 1 Joh.
people in Covenant he gives them only upon account of his graciousnesse in Covenant he will and doth give them not for any worthinesse in them but only upon the account of his own graciousnesse In this Chapter you have God undertaking all sorts of mercies for his people and it is observable that both Antecedently and Consequently he disclaims all worthiness of them on his peoples part Ezek. 36. 22. Thus saith the Lord God I do not this for your sakes O house of Israel but for mine holy Name sake ver 32. Not for your sakes do I this saith the Lord God be it known unto you Deut. 7. 7. The Lord did not set his love upon you nor chuse you because ye were more in number than any people for ye were the fewest of all people ver 8. but because the Lord loved you and because he would keep the Oath which he had sworn unto your Fathers hath the Lord brought you out with a mighty hand and redeemed you out of the house of bond-men from the hand of Pharaoh King of Egypt Consider all the blessings of the Covenant for soul or body for this life or for the next life Spiritual or temporal the reason of them lies not in our worthiness but only and altogether in Gods graciousness not in the receivers but only in the giver See it in these particulars First That God loves us and makes a Covenant with us this comes to pass not God loves us from his own graciousnesse for our worthiness but from his own graciousnesse Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live ver 8. Now when I passed by thee and looked upon thee behold thy time was a time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into a Covenant with thee saith the Lord God and thou becamest mine Secondly That God gives his Son Jesus Christ this respects no worthiness in God gives Chrâ—st of his oâ—n graciousness us but his own graciousnesse Rom. 6. 5. For when we were yet without strength in due time Christ died for the ungodly ver 8. God commendeth his love towards us that while we were yet sinners Christ dyed for us Joh. 3. 16. God so loved the world that he gave his only begotten Son c. Thirdly That any man is effectually called unto Christ this doth not arise from Effectual calling is from Gods graciousness any dignity in us but only from Gods graciousnesse 2 Tim. 1. 9. who hath called us with an holy calling not according to our own works but according to his own purpose and grace which was given us in Christ Jesus before the world began Fourthly That any man is Sanctified and renewed by the Spirit of Grace this So is Sanctification comes not from the account of any thing in us but only from the account of Gods graciousnesse Tit. 3. 5. Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour 5. That any man is Justified there is no reason for this in our works but in And Justification his grace Rom. 3. 23. For all men have sinned and come short of the glory of God ver 24. Being justified freely by his grace through the redemption that is in Jesus Christ. Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake Ephes 1. 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Sixthly That any man is Saved and comes to the enjoyment of eternal life this depends not upon our worthiness but on Gods graciousnesse Ephes 2. 5. By And salvation grace ye are saved ver 8. By grace are ye saved through faith and that not of your selves it is the gift of God ver 9. Not of works least any man should boast Rom. 6. 23. The wages of sinne is death but the gift of God is eternal life through Jesus Christ our Lord. Seventhly Nay all our temporal blessings do flow not from our worthiness but from his graciousnesse Rom. 8. 32. He that spared not his own Son but delivered And all temporal blessings him up for us all how shall he not also freely give us all things 2 Sam. 7. 21. For thy Word sake and according to thine own heart hast thou done all these great things to make thy servant know them For the further discussing of this Point I will shew unto you 1. That God doth not enjoyn on his people nor expect from them any worthiness God doth not enjoyn nor expect any worthiness as a reason of his blessings Three Demonstrations of it as a reason of his blessings 2. Why all his blessings are given unto us upon the account of his own graciousness First That God doth not enjoyn on his people nor doth he expect from them any worthinesse as a reason of any of his blessings Indeed he doth command his people to â—eek unto him and to trust upon him for all that good which he promiseth to give unto them But for any personal worthiness as a reason of his goodness and bounty unto us this he neither requires nor expects For First A personal worthinesse of the blessings of the Covenant is impossible on our part we are in an absolute incapacity of meriting any good from the hands of A personal worthiness on our part is impossible God Dan. 9. 7. O Lord Righteousnesse belongeth unto thee but unto us confusion of face as at this day O Lord to us belongeth confusion of face c. Isa 64. 6. We are all as an unclean thing and all our righteousnesses are as filthy rags Consider either our best doings or our greatest sufferings no merit or worthiness is to be found in either of them For our doings when we have done all that we can Christ saith that we must say and confess that we are but unprofitable servants Luke 17. 10. For our sufferings the Apostle saith Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the which glory shall be revealed in us But let me now punctually demonstrate this Assertion that there can be no worthiness or meriting from us for any good thing 1. No gift of God can really merit for us any good from God but all the good that we have is the gift of God Ergo. The fiâ—st Proposition is clear because in receiving what is only given an Obligation rests only upon us but none upon the giver and therefore we merit nothing Simile no more than a beggar can merit from us by receiving an almes
omit all needless disputes I humbly conceive that there may be three reasons why forgiveness of sins is one of the first mercies mentioned in the promise Three reasons of it It doth most of all set forth the glory of God First Because it is one of the mercies which doth most of all set forth and illustrate the glory of God the greatest appearing of God in his glory in his love and in his grace and in his mercy to forgive sins Exod. 34. 6. The Lord proclaimed the Lord the Lord God merciful and gracious Ver. 7. Forgiving iniquity transgressions and sins In this Proclamation the Lord opens and shews his glory unto Moses and one of the first sights of that is this that he is the Lord God merciful and gracious and that appears by this that he forgives iniquity transgressions and sins and indeed this is the glory of his Throne that it is a Throne of grace where sinners may finde mercy and finde grace to help in time of need Hebr. 4. 16. Hence is it that his grace and mercy is so often called his glory Ephes 3. 6 According to the riches of his glory i. e. of his grace and mercy see Rom 9. 23. That he might make known the riches of his glory on the Vessels of mercy see 2 Cor. 3. 18. Beholding as in a glass the glory of the Lord i. e. the glory of his mercy and love in Christ Jesus therefore the Prophet saith Micah 7. 18. Who is a strong God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage as if Gods forgiving of sins were one of the greatest demonstrations of his Deity Though his Godhead doth appear in other of his Attributes and in other of his Works Rom. 1. 20. yet it doth most clearly and most comfortably appear in this merciful Attribute and work of forgiveness of sins his wisdom and his justice and his power have put forth themselves as it were in a way of subserviency to the glory of his mercy he found out by his wisdom a way to satisfie his justice by Christ that so he might bring glory to his mercy in the forgiveness of our sins Secondly Because it is a mercy transcendently excellent a mercy which excels It is a mercy transcendently excellent It excels the mercies of men most of the mercies which we do receive there are 1. The mercies of men they do sometimes pardon offences committed against them but Gods forgiving mercies far exceed this e. g. First When man hath forgiven you yet God may call you to an account and question and condemn you Secondly Mans forgiveness may acquit you from some temporal punishment due unto you by some humane Lawes by you transgressed but Gods forgiveness reacheth to the discharge of you not only from temporal but also from eternal punishment Thirdly The mercy of man in forgiveness looks only at outward offences but it meddles not with inward sinnings with those of the heart but Gods forgiving extends to internal invisible obliquities as well as external and invisible transgressions Fourthly When men forgive us this perhaps may be some lesser offences but no great and capital or if these then the benefit of this forgiveness is lost and forfeited by the next offence as in the case of Shimei but when God forgives a sinner he forgives all sorts of sinnings and will never remember those sins again any more 2. The mercies of God whereof some are corporal and some are spiritual now forgiveness of sins doth excell First All the corporal mercies or blessings which possibly can be enjoyed in It excels corporal mercies this world for 1. One may enjoy all corporal blessings in greater abundance and this may be all his portion they have their portion in this life said David Psal 17. 14. but forgiveness of sins is a mercy which never goes alone but hath the concomitancy of all choice blessings it is a better portion and yet not all 2. The outward blessings respect only the condition of the body the preferment delight ease relief support and safety of that and notwithstanding this preheminence the soul may be in a most miserable condition but forgiveness of sins hath a special respect to the soul and the welfare and everlasting good of it and happiness of it it makes us truly blessed 3. Notwithstanding the presence of outward blessings the spiritual misery of man is nothing altered they cannot release you from the wrath of God nor deliver you from that curse which the Law pronounces against you for your transgressions but when God forgives sins then the forgiven person is freed from wrath and curse and condemnation and God is pacified and reconciled 4. One may possibly enjoy them and yet never enjoy God nor Christ nor peace in conscience nor glory in heaven nay his enjoyment of these may accidentally cause a farther distance from God and Christ as in the young man whose riches and possessions kept him off from closing with Christ but forgiveness of sins necessarily involves all these grand enjoyments if sins be forgiven unquestionably God is your God and Christ is your Redeemer and heaven is your inheritance Secondly It excells if not all yet certainly most of Gods spiritual mercies I It excels most of Gods spiritual mercies am unwilling to make comparisons between them yet with reverence I speak it that forgiveness of sins in some respects excells all the graces in man 1. For the perfection of the work the change of the soul by grace is indeed an For the perfection in the work excellent work nevertheless it is imperfect therefore it gets on by degrees but the forgiveness of sin is a perfect work when God sanctifies a man he doth it so that the person needs yet more holiness but when he forgives us he doth it not so that those sins need more of forgiveness when he sanctifies a man there still remains some corruption but when he forgives a sinner you cannot say there remains yet something behind of condemnation God can find enough in our graces to except against but nothing in his forgiveness of sins 2. For the causality in the work Compare your graces and your forgivenesses For the causality in the work together there are several choice effects in the soul which you cannot affirme of your graces as their cause yet you may safely affirm Gods forgiveness of sins to be their cause e. g. peace in conscience you cannot say that any holiness or righteousness in you is the cause of this for conscience cannot be quieted by any thing in us but forgiveness of sin is a just cause of peace in conscience being justified by faith we have peace with God Rom. 5. 1. I will say no more at present but that all the springs of joy and peace and comfort are in your justification Rom. 8. 11. Be of good chear thy sins are forgiven thee Matth. 9. 2.
Here take notice of five particulars 1. God will shew unto his people the riches of his mercy and the exceeding riches of his grace even those hidden and unsearchable Treasures of his loving kindness God will shew his people the riches of his mercy such as infinitely excâ—ed all the mercies and all the kindness of men not only for acting but also for thinking and comprehending Ephes 2. 7. That in the ages to come he might shew the exceeding riches of his grace in kindnesse towarâ—s us through Jesus Christ Chap. 3. 30. To him that is able to do exceeding abundantly above all that we are able to ask or think c. Now although the pardon of sin doth assure us that God hath mercy and grace yet it must be the pardon of all our sins which doth demonstrate the exceeding riches of his grace To pardon a few sins and to damn us for the rest this is not exceeding riches of grace nor exceeding abundance of mercy nor exceeding great kindness 2. The Reasons within God himself yea and the Reason without God are both of The reasons within God and without him are of an universal obligation them of an universal and total obligation from God to pardon all the sins of his people as well as any one of their sins The Reason within God himself which moves him to forgive the sins of his people is his own love and grace they are a ground of perfect mercy and forgiveness Now the same love and grace which moveth him to pardon one doth likewise move him to pardon all the sins of his people Again the Reason of forgiveness without God which is the meritorious sufferings of Christ on which God also looks for he forgives us for Christs sake Ephes 4. 32. this is an universal motive for Christ did not suffer for some of the sins of the Elect and not for other of their sins he did not dye for some of the gâ—eater sins only or for some of the lesser sins only but for all and every one of their sins and accordingly made such a satisfaction as reached to the discharge of all 3. This must necessarily be granted that when God forgives the sins of his Whose sins God forgives he becomes their friend people he doth then shew so much of his grace that he now becomes their friend and so much of his love towards them that he ceaseth to be their enemy O but if all their sins were not forgiven but if some were and some were not then this inequality of his grace and partiality of his love would at the same time set him out as our friend and also as our enemy and would also at the same time set us forth as a people of love and a people of hatred so far as we are forgiven there you see the love of a Father and so far as we are not forgiven we may also see the wrath of a Judge 4. He qualifies his people for an universal remission of their sins in bestowing on them such gracious qualities upon the presence and actings whereof he hath He qualifies his people for an universal remission by promise assured them of that universal Remission For he hath given such a Repentance by which their hearts are turned from the love unto the hatred of all sin and from the service of all sin to a contrary course of new obedience And upon this doth God expresly settle a forgiveness of all sin Ezek. 18. 21 22. He hath likewise given such a Faith unto his people which joynes and unites them to Christ and consequently gives them a full claim unto Justification Rom. 5. 1. Being justified by Faith Now Justification is opposed to condemnation Rom. 8. 33 34. and therefore it carries with it the forgivenesse of all sins 5. There is such a Relation and such a love between God and his people as The relation and love betwixt God and his people proves it must necessarily take in the forgivenesse of their sins The relation is very near and full of love and delight in his people and they are very dear unto his heart his soul delighteth in them and all the tokens of his loving kindness are sent unto them and bestowed on them his presence is with them and he takes up his habitation in their hearts he dwells in them they are his Temples where they meet with him and he with them Now none of these would be if yet any of their sins stood before his eyes as unpardoned For unpardoned sins make a separation and distance and so are contrary to the nearness of union and likewise do hold up a difference and an enmity and so the contrary to all gracious communion Thirdly A third Argument which may demonstrate that the forgiveness of sins is univesal it is of all sins to the people of God is this viz. The consideration From the gracious effects of forgivenesse of sins of forgivenesse of sinnes as a sure ground of many precious effects redowning thereby unto the people of God The Scripture delivers five of them unto us 1. One is Peace with God Rom. 5. 1. Being justified by Faith we have peace with God 2. Another is Peace in Conscience which if I mistake not the Apostle calls the peace of God which passeth all understanding Phil. 4. 7. and Psal 85. 8. He will speak peace unto his people c. 3. A third is Joy and rejoycing We joy in God through our Lord Jesus Christ having now received the attonement Rom. 5. 11. 4. A fourth is the hope of glory The Apostle delivers this as the proper effect of our justification Rom. 5. 1 2. 5. A fifth is a boldnesse of accesse unto the throne of grace that we may finde grace and mercy to help in time of need Heb. 4. 16. Which of these fruits could any of the people of God enjoy were not all their sins forgiven Did any of their sins yet stand upon Record did God yet hold them guilty 1. Ye could not say that ye have peace with God for God is not at peace with you nor are ye at peace with him whiles enmity continues between you and so it doth whiles any sinne remaines unpardoned Note 2. Nor can you have any peace in Conscience In three cases Conscience cannot be quieted 1. When it sees no forgiveness at all 2ly When it fears it is such a forgiveness as God will quickly recall and reverse And 3ly When it sees only a part of the debt forgiven but much or some of it still standing upon the accompâ— O but saith Conscience your condition is sad and unsafe any one of these sins yet unforgiven will lose your soul will bring you to hell 3. And what joy can you have from a partial forgiveness only suppose the Malefactor be pardoned as to his theft if yet he shall be tried and condemned and executed for murther what joy can he have Simile so if God should pardon some
civil sinner Mary Magdalen as well as Lydia Saul as well as Nicodemus great sinners as well as small offenders But unless God would pardon great sinners the Gospel cannot invite all sorts of sinners For when you preach it to persons guilty of great sins alas say they mercy belongs not to us and what have you to do to press upon us to believe suppose we should believe yet we shall not be saved God will never justifie and pardon us c. 5. God brings great sinners into Covenant Publicans Harlots and when God brings great sinners into Covenant in a perfect league of love and peace God brings any actually into the Covenant there is a perfect league of love and peace made between them a mutual reconciliation and relation therefore he pardons their great sins For unless these were pardoned such a league of love and peace would be impossible Persons are not perfectly reconciled whilest the greatest matters of difference do continue 6. Son said Christ be of good comfort thy sins are forgiven thee Matth. 9. 2. Every justâ—fied person hath cause of rejâ—ycing Every justified or pardoned person is in a comfortable condition he hath cause of joy and rejoycing But if God did not pardon their great sins as well as the rest of their sins their condition would not be comfortable at all but most miserable and full of just horror and fear c. 7. God hath made use of the great sins of persons to humble them and will he not God makes use of great sins to humble men now make use of his great mercies to pardon them all our humbings are wrought by the Spirit in a reference unto mercy when God intends to make us vessels of mercy he doth first make us broken vessels Acts 2. 37. Pricked in their hearts Ver. 41. then believed Acts 9. 6. Trembled Chap. 16. 29. And when he intends to break and humble the heart of a sinner usually he makes the Conscience of him to apprehend and to lay hold of some of the greatest and worst of his sins Pauls Conscience took hold of his persecuting of Christ and the Jaylor of his injuriousness to the Apostles Zacheus on his exaction and Mary Magdalen on her adultery God layes on us the sense of our great sins to make us see the great need of mercy and to confess the greatness of mercy in the pardoning of such great sins and to quicken earnest prayers for mercy 8. God hath great glory in the pardon of great sins Who is a God like unto thee c Mich. 7. 19. q. d. there is not such a merciful and gracious God in all the God hath great glory in the pardon of great sins world Prov. 25. 2. It is the glory of God to conceale a thing Prov. 19. 11. It is the glory of a man to passe over a transgression So Jer. 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Ver. 9. And this shal be to me a Name of joy and praise and honour before all the Nation This was his glory Exod. 34. 7. Keeping mercy for thousands forgiving iniquity transgression and sin c. 9. God would have his people to pray for the forgiveness of their great sinnes God would have his people to pray for pardon of great sins Hose 14. 2. Take away iniquity and receive us graciously and they have prayed for the forgiveness of their great sins Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great And they have prevailed Exod. 32. 32. Therefore certainly he will forgive their great sins For whatsoever we ask according to his will and in Christs Name he will do it for us SECT II. 1. Vse DOth God promise to pardon the great sins yea the greatest sins of his people Hence we may be informed of the unspeakable goodness Information of the unspeakable goodness of God to his people In not taking advantage against us of God to his people First That he takes not advantage against them he seeks not occasions to fall off from them if he did then small offences would serve the turn our daily failings would have broken up all communions betwixt him and us much more would our great transgressions have raised up a partition wall and caused his soul to abhor us Psal 103. 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Great transgressions are great provocations and great injuries and great dishonours unto God yet you see he promiseth to pass them by to pardon them therefore certainly he takes no advantage against us he doth not mark iniquities and what we have done amiss There are no small matters God doth for us Secondly That they are no small matters which he doth for us There are two things which God doth for his people which are not small favours 1. One is the giving of Christ unto them and the giving of them unto Christ 2. The other is the forgiving of their great sins Moses reputes this work as the fruits of his great power and of his great mercy Numb 14. 17. I beseech thee let the power of my Lord be great according as thou hast spoken saying ver 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression ver 19. Pardon the iniquity of this people according to the greatness of thy mercy And so doth the Apostle in Ephes 1 17. He puts this upon the account of the riches of Gods grace wherein ver 8. he abounds towards us Was it a small thing for the King in Matth. 18. 23 24. to forgive the servant who owed unto him ten thousand talents What is the desert of any one sin even of the least of our sins death and wrath and curse and hell what then is the punishment and recompence meritoriously belonging to us for our great transgressions yet God forgives them c. Thirdly That his love is very great and very firm and sure unto his people His love is very great and firm and never to be taken off and removed why so because he forgives all the sins of his people and the great and the greatest sins of them If any thing breaks off the love of God it must be sin for that he hates and that is the only provocation of him and if any sin doth it it is likely that a multitude of sins will daily and continual offences and if any of these will it is most probable that great and high sinnings will cut the knot asunder But you see it is not the multitude of sins nor yet the magnitude of sins which separates the people of God from the love of God but he will pardon all their sins yea the greatest of their sins therefore his love is fixed and never to be changed For if these will not alter it nothing else shall or can Fourthly That God takes
man fancieth that his sins are pardoned Of the pardon of our sins and yet his sinful heart remains he deceiveth himself for when God pardons sins he changeth the sinner Jer. 33. 8. I will cleanse them from all their iniquity and will pardon all their iniquities Mal. 4. 2. The Son of righteousness shall arise with healing in his wings 1 Cor. 6. 11. But ye are washed but ye are sanctified but ye are justified 6. Of the hope of glory Christ is the hope of glory as a meritorious Of hope of glory cause Colos 1. 27. And renewing grace is the hope of glory as a testifying means 1 Pet. 1. 3. Who hath begotten us again to a lively hope Ver. 4. To an inheritance incorruptible c. 1 Joh. 3. 2. We know that when he appeareth we shall be like him for we shall see him as he is Ver. 3. And every man that hath this hope in him purifieth himself even as he is pure Secondly Newness of heart is an unquestionable effect of our union with Christ It is an effect of our union with Christ Is it no comfort to you that you belong to Christ that Christ is yours that you are in him of a truth hear what the Apostle saith 1 Cor. 1. 30. Of him are ye in Christ Jesus who of God is made unto us wisdome righteousness sanctification c. 2 Cor. 5. 17. If any man he in Christ he is a new creature Beloved this is most certain that unction flows from union you are not first sanctified and renewed and then brought into Christ but you are first brought into Christ and so are you sanctified and renewed by the Spirit of Christ partaking of him you do partake of life none have their hearts renewed by grace but such as are in Christ and all that are in Christ have their hearts renewed by grace Joh. 1. 16. Of his fulness have all we received and grace for grace Thirdly Newness of heart is the noblest and highest elevation of our hearts It is the highest elevation of our hearts As the degenerate and corrupt nature is of all other the worst and basest for there is nothing more vile than that which is most sinful so the renewed nature which is directly opposite unto it is of all other the most excellent and raising it is therefore called the Divine Nature 2 Pet. 1. 4. The image of God Col. 3. 10. The image of his glory 2 Cor. 3. 18. There are three things which may convince any Christian that renewing grace or newness of heart is our highest elevation and perfection 1. One because it is the nearest resemblance of that nature which is in God himself when you are renewed by grace then you are like unto God himself 1 Pet. 1. 16 Be ye holy for I am holy 2. Another because it is the choisest work or effect of the Spirit of God who though he produceth many other works yet this is the chiefest of them herein is his Arm revealed and in this doth his glory most appear and shine 3. A third is because it is our nearest conformity to Christ our Head in whom the image of God doth most appear The image of God doth consist in knowledge holiness and righteousness as you may see if you compare Col. 3. with Ephes 4. and this image was perfect in Christ who was the image of his Father and unto this are we conformed in our proportion when we are renewed by grace for we are then changed into the same image 2 Cor. 3 18. And upon this one account are they said to be one Spirit with him who are joyned with him 1 Cor. 6. 17. Fourthly Newness of heart enables you for all heavenly communion and serviceableness It enables for heavenly communion to Divine glory Now you may aproach and come near and stand in the presence of your God and he will take delight in you and impart himself unto you when you call he will answer you and say Here I am and when you hear his Word he will meet you and teach and guide and rejoyce your heart When God renews our hearts he doth then set us apart for himself owns us as his jewels looks on us as his Hephziba and Beulah as his beloved as such in whom he delights as his friends as his favourites you may open all your wants and desires and conditions unto him and he will open all his goodness and kindness and mercies unto you Your hearts are now become his temples in which he will dwell and walk and appear with glorious manifestations of his love and grace and help Besides this newness of heart makes you serviceable unto his glory you can glorifie him in your hearts by believing on him in your lives by heavenly upright humble obedient faithful walking Fifthly God will own and accept of it and the fruit of it though but little and God owns and accept of it though little and weak weak As the least degree of newness doth denominate the condition so the weakest expressions of it are accepted He will not despise the day of small things Zach. 4. 10. The bruised reed he will not break nor will he quench the smoaking flax Matth. 12. 20. But he will spare his people as a man spareth his son that serveth him Mal. 3. 17. Sixthly Nay he will stand by it and uphold it and strengthen it and perfect it When you are under spiritual conflicts with your corruptions and temptations He will stand by it he will be present with you he will put forth his strong hand upon your weak hand he will make his power to appear in your weakness he will strengthen what he hath wrought and finish what he hath begun Seventhly Certain blessings and special cares are for all whose hearts are renewed by grace No people on earth have such a title to earth nor such a Special blessings are for 〈◊〉 sure revenue nor such tender care for them as renewed and regenerate persons The Lord is near unto them he is round about them he is in the midst of them he will do them good he will surely bless them no good thing shall be wanting to them he will never leave them nor forsake them he will be a present help unto them in the time of trouble he will know their souls in adversity and will contend against all who do contend against them Eighthly Renewing grace will at the last bring you to the enjoyment of eternal It will bring us to eternal happiness happinesse Matth. 5. 8. Blessed are the pure in heart for they shall see God Rom. 6 22. But now being made free from sin and become servants to God you have your fruit unto holiness and the end everlasting life Why It is the first fruits of the Spirit the earnest of the Spirit the seal of the Spirit holiness is happiness begun grace is glory begun already c. SECT VI. Vse 5. DOth God
as most sure because God hath given his Spirit unto you 2ly In Particular But let us descend unto particulars which if we do rightly understand and consider of we must confess that to have the Spirit given unto us it is an unspeakable blessing and mercy You read in Scripture of several Attributes if I may so call them given unto the Spirit and all of them in relation unto those to whom he is given And every one of them respecting their good and benefit all the dayes of their life He is called 1. A holy and sanctifying Spirit What the spirit is called in Scripture 2. A revealing and manifesting Spirit 3. A strengthening and helping Spirit 4. A restoring and recovering Spirit 5. A comforting and quickning Spirit 6. A dwelling and an abiding Spirit 1 Fifthly The Spirit of God which is given unto you is a holy and sanctifying He is a holy and sanctifying spirit Spirit He is the holy Spirit of God Ephes 4. 30. And the Spirit sanctifies 1 Cor. 6. 11. Now there are three comforts from this that the Spirit of God within you is a sanctifying Spirit 1. He sanctifies you in truth he renews your very hearts it is not a formal or Sanctifies in truth deceivable work but a real and effectual work which is indeen the new Creation 2 Cor. 5. 17 18. the image of God the life and glory of Christ which shall certainly end in happiness Partakers of the Divine Nature 2 Pet. 1. 4. 2. He will go on with his sanctifying work he will begin and make an end Causeth growth in grace 1 Thes 5. 23. He will change you from glory to glory 2 Cor. 3. 18. Though it begins in weakness he will carry it on in power This sanctifying work of the Spirit shall move on in the soul as the sun doth in the firmament from strength to strength the Spirit within will more and more mortifie and weaken and destroy the body of sin and he will be renewing your inward man day by day 2 Cor. 4. 3. He will still maintain and preserve this sanctifying work against all the rebellions Defends it against all its enemies of our corruptions and against all the assaults of Satan and will never leave untill he hath crowned it with glory Secondly The Spirit of God which is given unto you is a revealing and manifesting Spirit He is expresly called the Spirit of revelation in Ephes 1. 17. and He is a revealing spirit verily herein doth lie most admirable comfort and joy yea all our actual soul joy in this life If all the thoughts and works of grace were hid from us we should have but sad dayes all our life long we should be in perpetual fears and doubts and complaints But the discovery of them which is by the light of the Spirit makes day with us makes joy and rejoycing abound within us Now there are four things which the Spirit of God given unto the people of God can and doth reveal unto them First The presence of Christ within us Though Christ be in us for he dwells The spirit reveals Christs presence within us in our hearts by faith Ephes 3. 17 yet we cannot see or discover his presence but by the Spirit Hereby we know that he abideth in us by the Spirit which he hath given us â— Joh. 3. 24. To know that Christ is mine and in me and that I am Christs and in him cannot be without the Spirit and this manifestation is from the Spirit and is not this joy and comfort indeed to know that Christ is in us Know ye not that Christ is in you except you be reprobates 2 Cor. 13. 5. Secondly The love of God towards us 'T is true that God doth love his people with a most gracious love and with a great love and with a most kind love Gods love towaâ—ds us his love is called loving-kindness Hose 2. 19. with a love that surpasseth all love And it is also true that the apprehension and experience of his love is most sweet and transcendent Thy loving-kindness is better than life Psal 63. 3. And if we could know his love unto us this would pacifie us and how should we come to tast how gracious the Lord is by the holy Ghost Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost Simile The love of God is like a fountain that is sealed it is like a vessel of precious liquor like that box of oyntment none can open it unto us none can poure it into our hearts none can make us see and tast it he can and oftentimes doth make us to know that the Father loves us Thirdly The wonderful glory prepared for us Mark what the Apostle saith The glory prepared for us 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love Ver. 10 But God hath revealed them to us by his Spirit for the Spirt searcheth all things yea the deep things of God the quality and quantity of future happiness prepared from eternity and must answer the blood of Christ c. Fourthly All the precious works of the Spirit himself with his finger hath The precious works of the spirit wrought in us Though there be an aptitude in them to manifest and discover themselves yet we cannot see them without the Spirit How often are we in darkness how often in doubts and enquiries but have I faith but have I repentance but have I godly sorrow but have I the new heart the tender heart the humble heart In truth Simile Beloved as there is no seeing of the heavenly bodies but by an heavenly light so there is no discovering of the graces of the Spirit but by the light of the Spirit 1 Cor. 2. 12. We have received the Spirit which is of God that we might know the things which are freely given us of God O what happiness is all this to enjoy the Spirit of God by whom we come to know Jesus Christ and as present in my soul to know the love of God and tast the sweetness of it in my heart to know the future heavenly happiness that is prepared from eternity and prepared for my soul and to know all that God hath freely given me in order unto my own eternal happiness Thirdly The Spirit of God which is given unto us is a strengthening and helping He is a stâ—enthening spirit Spirit Ephes 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man Rom. 8. 26. Likewise also the Spirit helpeth our infirmities c. Is it not a benefit when one is weak and faint to find a friend to relieve to support assist uphold and help him we are weak we are fainting we are oppressed distressed burdened ready to sink to fail