long as they continued in obedience to God The seal of the first Covenant was the Tree of life which if Adam had received by taking and eating of it whilst he stood in the state of Innocency before his fall he had certainly been established in that estate for ever and the Covenant being sealed and confirmed between God and him on both parts he could not have been seduced and supplanted by Satan as some learned men do think and as God's own words seem to imply Gen. 3. 22. And now lest he put forth his hand and take also of the tree of life and eat and live for ever The tree of knowledg of good and evil was spoken from the sad event and experience they had of it as Sampson had of God's departing from him when he lost his Nazaritish hair by Dalilah The tree of life was a Sacrament of life The tree of knowledg a Sacrament of death The tree of life was for confirmation of man's obedience and The tree of knowledg was for caution against disobedience Now if these two Trees were two Sacraments the one assuring of lite in case of obedience the other assuring of death in case of disobedience then hence we may collect That God not only entred into a Covenant of works with the first Adam but also gave him this Covenant under Sacramental signs and scals But Fourthly Seriously consider that a Covenant of works lay clear in that Commandment Gen. 2. 16 17. which may thus be made evident 1. Because that was the condition of man's standing and life as it was expresly declared 2. Because in the breach of that Commandment given him he lost all and we in him God made the Covenant of works primarily with Adam and with us in him as our head inclusively so that when he did fall we did fall when he lost all we lost all There are five things we lost in our fall 1. Our holy Image and so became vile 2. Our sonship and so became slaves 3. Our friendship and so became enemies 4. Our communion with God and so became strangers 5. Our glory and so became miserable Sin and death came into the world by Adam's fall In Adam's sinning we all sinned 1 Câ—r 15. 22. Rom. 5. 12. to the end c. and in Adam's dying we all died as you may see by comparing the Scriptures in the margent together In Adam's first sin we all became sinners by imputation Adam being an universal person and all mankind one in him by God's Covenant of works with him Omnes ille unus homo fuerunt August All were that one man viz. by federal consociation God covenanted with Adam and in him with all his posterity and therefore Adam's breach of Covenant fell not only upon him but upon all his posterity But Fifthly and lastly we read of a Second Covenant Heb. 10. 9. Rom. 9. 4. Gal. 4. 24. Eph. 2. 12. And we read of a New Covenant Jer. 31. 31. Behold the days come saith Heb. 8. 6 7. the Lord that I will make a new covenant with the house of Israel and with the house of Judah So Heb. 8. 8. I will make a new covenant c. vers 13. In that he saith a new covenant he hath made the first old c. Heb. 12. 24. And to Jesus the mediator of the new covenant c. Now if there be a Second Covenant then we may safely conclude there was a First and if there be a New Covenant then we may boldly conclude that there was an Old Covenant A Covenant of Grace always supposeth a Covenant of Works I know there is a repetition of the Covenant of Works with Adam in the Law of Moses as in that of Heb. 8. 7 8 9. the Apostle to the Galatians The Law is not of faith but the man that doth these things shall live in them The Law requires works and promiseth no life to those that will be justified by faith In the first Covenant three Gal. 3. 10 11 12. things are observable 1. The precept That continueth not in all things the precept requires perfect personal and perpetual obedience 2. The promise Live the man that doth them shall live live happily blessedly chearfully everlastingly 3. The curse in case of transgression Cursed is every one that continueth not in all things which are written in the book of the Law to do them One sin and that but in thought broke the Angel's Covenant Jude 6. and hath brought them into everlasting chains So the same Apostle to the Romans further tells us that Moses describeth the righteousness which is of the law that the man that doth those things shall live by them Thus it was Rom. 10. 5. with Adam principally and properly therefore he was under a Covenant of works when God gave him that command Gen. 2. 16 17. This first Covenant is called a Covenant of works because this Covenant required working on our part as the condition of it for justification and happiness The man that doth these things shall live Under this Covenant God left man to stand upon his own bottom and to live upon his own stock and by his own industry God made him perfect and upright and gave him power and ability to stand and laid no necessity at all upon him to fall In this first Covenant of works man had no need of a Mediator God did then stipulate with Adam immediately for seeing he had not made God his enemy by sin he needed no days-man to Job 9. 33. Make friendly intercession for him Adam was invested and endowed with righteousness and holiness in his first glorious estate with righteousness that he might carry it fairly justly evenly and righteously towards man and with holiness that he Eph. 4. 22 23 24. In this Scripture the Apostle speaks plainly of the Renovation of that Knowledg Holiness and Righteousness that Adam sometimes had but lost it by his fall might carry it wisely lovingly reverentially and holily towards God and that he might take up in God as his chiefest good as in his great ALL. I shall not now stand upon the discovery of Adam's Beauty Authority Dominion Dignity Honour and Glory with which he was adorned invested and crowned in innocency Let this satisfie that Adam's first estate was a state of perfect Psal 8. 4 5 6. Gen. 2. 20. knowledg wisdom and understanding it was a perfect state of holiness righteousness and happiness there was nothing within him but what was desirable and delectable there was nothing without him but what was amiable and commendable nor nothing about him but what was serviceable and comfortable Adam in his innocent estate was the wonder of all understanding the mirrour of wisdom and knowledg the image of God the delight of heaven the glory of the Creation the world 's great Lord and the Lord 's great darling Upon all these accounts he had no need of a Mediator And let thus much
suffice to have spoken concerning the first Covenant of works that was between God and Adam in innocency But Sixthly Premise this with me viz. That there is a new Covenant a second Covenant or a Covenant of grace betwixt God and his people express Scriptures Hâ—â— 8. 6 7 8 9 10 11 12 13. prove this Deut. 7. 9. Know therefore that the Lord thy God he is God the faithful God which keepeth Covenant and mercy with them that love him and keep his commandments to a thousand generations 2 Sam. 23. 5. Although See this 2 Sâ—m 23. 5. opened in my box of precious Ointments paâ— 369 370 371 372 373 374. my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow Nehem. 1. 5. I beseech thee O Lord God of heaven the great and â—errible God that keepeth covenant and mercy for them that love him and keep his commandments Isa 54. 10. For 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 Jer. 32. 40. And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Ezek. 20. 37. And I will cause you to pass under the rod and I will bring you into Dâ—ut 4. 23. Isâ— 55. 1 2 3. Jer. 24. 7. cap. 30. 22. cap. 31. 31 33. cap. 32. 38. Heb. 8. 8 9 10. the bond of the Covenant Deut. 29. 12. That thou shouldest enter into Covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee to day Consult the Scriptures in the margent also for they cannot be applyed to Christ but to us But for the further evidencing of that Covenant that is between the Lord and his people Now that there is a Covenant betwixt God and his people may be further evinced by unanswerable arguments let me point at some among many First Christ is said to be the mediator of this Covenant Heb. 9. 15. And for this cause he is the mediator of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Certainly that Covenant of which Christ is the Testator must needs be a Covenant made with us for else if the Covenant were made only with Christ as some would have it then it will roundly follow that Jesus Christ is both Testator and the party to whom the Testaments and Legacies are bequeathed which sounds harsh yea which to assert is very absurd Since the creation of the world was it ever known that ever any man did bequeath a Testament and Legacies to himself Surely no Christ is the Testator of the New Covenant and therefore we may safely conclude that the New Covenant is made with us The office of Mediator you know is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him God's wrath was an insupportable burrhen and a consuming fire no creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a Mediator Christ undertaking to be a Mediator both procured a Covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts and to assure man of partaking of the benefit of God's Covenant Christ turns the Covenant into a Testament that the conditions of the Covenant on God's part might be as so many Legacies which being confirmed by the death of the Testator none might disannul Heb. 8. 6. He is the mediator of a better covenant which was established upon better promises The promises of the new Covenant are said to be better in these six respects 1. All the promises of the Law were conditional Do this and thou shalt live the promises of the new Covenant are absolute of grace as well as to grace 2. In this better Covenant God promiseth higher things here God promiseth himself his son his spirit a higher righteousness and a higher sonship 3. Because of their stability those of the old Covenant were swallowed up in the curse Rom. 4. 13 16. Gal. 3. 16. 17. 2 Cor. 1. 20. Cant. 5 16. Col. 1. 19. cap. 2. 3. Isa 44. 3. Joâ— 2. 28. Act. 2. 16 17. Gal. 3. 2. these are the sure mercies of David 4. They are all bottomed upon faith they all depend upon faith 5. They are all promised upon our interest in Christ this makes the promises sweet because they lead us to Christ the fountain of them whose mouth is most sweet and in whose person all the sweets of all created beings do center 6. Because God hath promised to pour out a greater measure of his spirit under the New Covenant than he did under the old Covenant Heb. 12. 24. And to Jesus the mediator of the new covenant Thus you see that Christ is called the mediator ef the covenant three several times Now he could not be the Mediator of that Covenant that is betwixt God and himself of which more shortly but of that Covenant that is betwixt God and his people But Secondly The people of God have pleaded the Covenant that is betwixt God and them Remember thy Covenant Jer. 14. 21. Luk. 1. 72. Psal 25. 6. Now how could they plead the Covenant betwixt God and them if there were no such Covenant see the Scriptures in the margent But Thirdly God is often said to remember his Covenant Pondeâ— upon these Scriptures Psal 105. 8. Psal 106. 45. Psal 111. â— Gen. 9. 15. I 'l remember my covenant which is between you and me Exod. 6. 5. I have remembred my covenant Lev. 26. 42. I remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham will I remember Ezek. 16. 60. I will remember my covenant with thee and I will establish unto thee an everlasting covenant Now how can God be said to remember his Covenant with his people if there were no Covenant betwixt God and them But Fourthly the temporal and spiritual deliverances that you have by the Covenant do clearly evidence that there Gen. 9. 11. Isa 54. 9. Psal 111. 9. Isa 59. 21. is a Covenant betwixt God and you Zach. 9. 11. As for thee also by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there was no water These words include both temporal and spiritual deliverances So that now if there be not a Covenant betwixt God and you what deliverances can you expect seeing they all flow in upon the
go home The Turks tell us that surely Christians do not believe heaven to be such a glorious place as they talk of for if they did they would not be so unwilling to go thither The world may well think that the Child hath but cold welcom at his Father's house that he lingers so much by the way and that he does not look and long to be at home Such Children bring an ill report upon their Father's House upon the Holy Land but I know you have not so learned Christ I know you long with Paul to be dissolved and to be with Christ and Phil. 1. 23. with old Simeon to cry out Lord let thy servant depart Luk. 2. 29. in peace That God whom you have long sought and served will make your passage into that other world safe sweet and easie Now to the everlasting arms of Divine Protection and to the constant guidance and leadings of the Spirit and to the rich influences of Christ's Sovereign Grace and to the lively hopes of the Inheritance of the Saints in light he commends you who is Dear Sister yours in the strongest Bonds Tho. Brooks Beloved in our Lord IN the first part of my golden Key I have shewed you seven several pleas that all sincere Christians may form up as to those several Scriptures in the Old and New Testament that refer either to the great day of account or to their particular days of account In this second part I shall go on where I left and shew you several other choice Pleas that all believers may make in the present case The eighth Plea that a believer may form up as to the Eâ—cles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk 16 2. Râ—m 14 10. 2 Cor. 5. 10. Hâ—b 9 27. cap. 13. 17. 1 Pet. 4. 5. ten Scriptures in the margent that refer to the great day of account or to a man's particular account may be drawn up from the consideration of the covenant of grace or the new covenant that all believers are under It is of high concernment to understand the tenure of the covenant of grace or the new Covenant which is the Law you must judge of your estates by for if you mistake in that you will err in the conclusion That person is very unfit to make a Judge who is ignorant of the Law by which himself and others must be tryed For the clearing of my way let me premise these six things First premise this with me that God hath commonly dealt with man in the way of a Covenant that being a way that is most suitable to man and most honourable for man and the most amicable and friendly way of dealing with man No sooner was man made but God entered into Covenant with him In the day thou eatest thereof thou shalt die the Geâ— 2. 17. Gen. 9 11. 12 13 14 15. â—en 6. 18. Câ—r 17. 1 2. death after this he made a Covenant with the world by Noah after this he made a Covenant with Abraham after this he made a Covenant with the Jews at Mount Exod. 19. Sinai Thus you see that God has commonly dealth with man in the way of a Covenant But Secondly premise this with me All men are under some Covenant or other they are either under a Covenant of works or they are under a Covenant of grace all persons that live and die without an interest in Christ they live and die under a Covenant of works such as live and die with an interest in Christ they live and die under a Covenant of grace There is but a two-fold standing taken notice of in the blessed Scriptures the one Rom. 6. 14. I am not of Camero's mind that there were three Covenants but of the Apostles mind who expresly tells us that there are two Testaments and no more in that Gal. 4. 24. is under the Law the other is under Grace Now he that is not under grace is under the Law It is true in the Scripture you do not read in totidem syllabis of the Covenant of works and the Covenant of grace but that of the Apostle comes near it Rom. 3. 27. where is boasting then it is excluded by what Law of works nay but by the Law of faith Here you have the Law of works opposed to the Law of faith which holds out as much as the Covenant of works and the Covenant of grace The Apostle sets forth this two-fold condition of men by a very pertinent resemblance namely by that of marriage Rom. 7. 1 2 3. All Adam's seed are married to one of these two husbands either to the Law or to Christ He that is not spiritually married to Christ and so brought under his Covenant is still under the Law as a Covenant of works even as a wife is under the Law of her husband while he is yet alive Certainly there were never any but two Covenants made with man the one Legal the other Evangelical the one of works the other of grace the first in innocency the other after the fall ponder upon Rom. 4. 13. But Thirdly Let me premise this That the Covenant of grace was so legally dispensed to the Jews that it seems to be nothing else but the repetition of the Covenant of works in respect of which legal dispensations of it the same Covenant under the Law is called a Covenant of works under the Gospel in regard of the clearer manifestation of it it is called a Covenant of grace But these were not two distinct Covenants but one and the same Covenant diversly dispensed The Covenant of grace is the same for substance now to us since Christ was exhibited as it was to the Jews before he was exhibited but the manner of administration of it is different because it is 1. Now clearer things were declared then in types and shadows Heaven was then typed out by the Land of Canaan but now we have things more plainly 2 Cor. 3. 12. Heb. 7. 12. manifested In this respect it is called a better Testament or Covenant not in substance but in the manner of reveiling it and the promises are said to be better promises Heb. 8. 6. Act. 10. 35. upon the same account 2. The Covenant of grace is now more largely extended then it extended only to the Jews but now to all that know the Lord and that Colâ—s 3. 11. Neâ—â—m 7. 2. Jâ—b 1. 1 8. Acts 13. 22. Rom. 4 18 19 20. chuse him fear him love him and serve him in all nations 3. There is more abundance of the spirit of grace of light of knowledg of holiness poured out generally upon the people of God now than there was in those The word Covenant in our English tongue signifie as we all know a mutual promise bargain and obligation between two persons and so likewise doth the Hebrew Berith and the Greek Diatheke A Covenant is a solemn compact or agreement between
but two famous Covenants that we must abide by in one of them all men and women in the world must of necessity be found either in the Covenant of grace or in the Covenant of works The Covenant of works is a witness of God's holiness and perfection the Covenant of grace is a witness of God's goodness and commisâ—ration the Covenant of works is a standing evidence of man's guiltiness the Covenant of grace is the standing evidence of God's righteousness the Covenant of works is the lasting monument of man's impotency and changeableness the Covenant of grace is the everlasting monument of God's omnipotency and immutability Now no man can be under both these Covenants at once if he be under a Covenant of works he is not under a Covenant of grace and if he be under a Covenant of grace he cannot be under a Covenant of works Such as are under a Covenant of works they have the breach of that Covenant to count for they being the Sâ—rpentine brood of a transgressing stock but such as are under a Covenant of grace shall never be tryed by the Law of works because Christ their surety hath fulfilled it for them Acts 13. 38 39. Rom. 8. 2 3 4. Gal. 4. 4 5 6. But let me open my self more fully thus That all unbelievers all Christless graceless persons are under a Covenant of works which they are never able safely to live under should they live and die under a Covenant of works they were surely lost and destroyed for ever for the Covenant of works condemns and curses the sinner Cursed is every one that continueth not in all Gal. 3. 10. things which are written in the book of the law to do them neither hath the sinner any way to escape that curse of the Law nor the wrath of God reveiled against all unrighteousness and ungodlyness but in the Covenant of grace Rom. 1. 18. this Covenant of works the Apostle calls The law of Rom. 3. 27. Gen. 2. 16 17. works This is the Covenant which God made with man in the state of innocency before the fall In this Covenant God promised to Adam for himself and his posterity life and happiness upon the condition of perfect personal and perpetual obedience and it is summed up by the Apostle Do this and live God having created man upright Gal. 3. 12. Eâ—clâ—â— 7. 29. Gen. 1. 26. 27. after his own image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person as the head of the Covenant and as he promised life to him and his posterity in case of obedience so he threatned death and a curse unto him and his posterity in case of disobedience In the day thou eatest Gen. 2. 1â— Gal. 3. 10. Not only the Covenant of Grace but the Covenant of works also is an et 〈…〉 Coâ—â—nant and therefore the curse of the Covenant remains upon meâ— unto Eternity There is an eternal obligation upon the creature he being bound to God by an eternal Law and the transgression of that â—aw carries with it an eternal guilt which eternal guilt brings sinners under an eternal curse thereof thou shalt surely die or dying thou shalt die God in this Covenant of works did deal with Adam and his posterity in a way of supremacy and righteousness and therefore there is mention made only of the threatnings In the day thou eatest thereof thou shalt die the death And it is further observable that in this Covenant that God made with Adam and his posterity he did promise unto them eternal life and happiness in heaven and not eternal life in this world only as some would have it for Hell was threatned in these words In the day thou eatest thereof thou shalt die the death and therefore heaven and happiness salvation and glory was promised on the contrary we must necessarily conclude that the promise was as ample large and full as the threatning was yet this must be remembred that when God did at first enter into Covenant with us and did promise us heaven and salvation it was upon condition of our personal perfect and perpetual obedience and therefore called a Covenant of works Do this and live was not only a Command but a Covenant with a promise of eternal happiness upon perfect and perpetual obedience All that are under a Covenant of works are under the curse of the Covevenant and they are all bound over unto eternal wrath But the Lord Christ has put an end to this Covenant and abolished it unto all that are in him being himself made under it and satisfying the precept and the curse of it and so he did cancel it As a hand-writing against us nailing Col. 2. 14. it unto his cross So that all they that are in Christ are freed from the Law as a Covenant but unto all other men it remains a Covenant still and they remain under the curse of it for ever and the wrath of God abides upon John 3. 36. them Though the Covenant of works as it is a Covenant for life ceaseth unto believers yet it stands in force against all unbelievers Now oh how sad is it for a man to be under a Covenant of works For First The Covenant of works in the nature of it requires perfect personal and perpetual obedience under pain of the curse and death according to that of the Apostle As many as are of the works of the Law are under the Gal. 3. 10. curse presupposing man's fall and consequently his inablility to keep it For it is written cursed is every one that Deut. 27. 26. continueth not in all things that are written in the book of the law to do them The Covenant of works therefore affords no mercy to the transgressors of it but inflicts death and curse for the least delinquency For whosoever James 2. 10. shall keep the whole Law and yet offend in one point he is guilty of all The whole Law is but one copulative He that breaketh one commandment habitually breaketh all A dispensatory conscience keeps not any commandment when the disposition of the heart is qualified to break every command then a man breaks every command in the account of God every one sin contains vertually all sin in it He that dares contemn the Law-giver in any one command he dares contemn the Law-giver in every command He that allows himself in any one known sin in any course way or trade of sin he sâ—â—s himselâ— under that curse which is threatned against the transgressors of the Law They that are under this Covenant of works must of necessity perish The case stands thus Adam did break this Covenant and so brought the curse of it both upon himself and all his seed to the end of the world in his sin all men sinned Now if
so sealed up to him mercy and peace love and reconciliation with the kisses of his lips And the son said unto him Father I have sinned against heaven and in thy sight Sincerely confess and the mends is made acknowledge but the debt and he will cross the book And am no more worthy to be called thy son Infernus sum domine said that blessed Martyr Lord I am hell but Mr. 〈◊〉 at â—â— death 〈◊〉 and Men. 1374. thou art heaven I am soil and a sink of sin but thou art a gracious God c. But the father said to his servants bring forth the best robe and put it on him and put a ring on his hands and shooes on his feet And bring hither the Among the Romans the ring was an ensign of vertue honour especially nobility whereby they were distinguished from the common people fatted calf and kill it and let us eat and be merry Here you have 1. The best Robe 2. The precious ring 3. The comely shooes and 4. The fatted calf The returning Prodigal hath Garments and Ornaments and necessaries and comfortables Some understand by the Robe the Royalty which Adam lost and by the ring they understand the seal of God's holy spirit and by the shooes the preparation of the Gospel of peace and by the fatted Calf they understand Christ who was slain from the beginning Christ is that fatted Calf saith Mr. Tindal the Act. and Mon. Fol. 986. Martyr slain to make penitent sinners good chear withal and his righteousness is the goodly rayment to cover the naked deformities of their sins The great things intended in this Parable is to set forth the riches of grace and God's infinite goodness and the returning sinner's happiness When once the sinner returns in good earnest to God God will supply all his wants and bestow upon him more than ever he lost and set him in a safer and happier estate than that from which he did fall in Adam and will never hit him in the teeth with his former enormities nor never cast in his dish his old wickednesses You see plainly in this Parable that the father of the Prodigal does not so much as mention or object the former pleasures lusts or vanities wherein his Prodigal son had formerly lived all old scores are quit and the returning Prodigal embraced and welcomed as if he had never offended And now O Lord I must humbly take lieve to tell thee further that thou hast confirmed the New Covenant by thy word and by thy oath and by the seals that thou hast annexed to it and by the death of thy Son and therefore thou canst not but make good every tittle word branch and article of it Now this New Covenant is my Plea O holy God and by this Plea I shall stand hereupon God declares this Plea I accept as holy just and good I have nothing to say against thee enter thou into the joy of thy Lord. The Ninth Plea that a Believer may form up as to the Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap 18. 23. Luk. 16. 2. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. â—ap 13. 17. 1 Pet. 4. 5. ten Scriptures that are in the margin that refer to the great day of account or to a man's particular account may be drawn up from the consideration of that Evangelical obedience that God requires and that the believer yields to God There is a legal and there is an evangelical account now the Saints in the great day shall not be put to give up a legal account the account they shall be put to give up is an Evangelical account In the Covenant of works God required perfect obedience in our own persons but in the Covenant of Grace God will be content if there be but uprightness in us if there be but sincere desires to obey if there be faithful endeavours to obey if there be a hearty willingness to obey well saith God though I stood upon perfect obedience in the Covenant 2 Cor. 8. 12. of works yet now I will be satisfied with the will for the deed if there be but uprightness of heart though that be attended with many weaknesses and infirmities yet I will be satisfied and contented with that God under the Covenant of Grace will for Christ's sake accept of less than he requires in the Covenant of works He requires perfection of degrees but he will accept of perfection of parts he requires us to live without sin but he will accept of our sincere endeavours to do it though a believer in his own person cannot perform all that God commands yet Jesus Christ as his surety and in his stead hath fulfilled the Law for him So that Christ's perfect righteousness is a compleat cover for a believer's imperfect righteousness Hence the believer flys from the Covenant of works to the Covenant of Grace from Luk. 1. 5 6. Maâ— 28. 20. Act. 24. â—6 1 Pet. 1. 14. 15. Heb. 13. 18. Lex data est ut gratia quâ—reretur gratia data est â—t lex implereâ—ur August his own unrighteousness to the righteousness of Christ If we consider the Law in a high and rigid notion so no believer can fulfil it but if we consider the Law in a soft and mild notion so every believer does fulfil it Act. 13. 22. I have found David the son of Jesse a man aften mine own heart which shall fulfil all my will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All my wills to note the universality and sincerity of his obedience David had many slips and falls he often transgressed the Royal Law but being sincere in the main bent and frame of his heart and in the course of his life God looked upon his sincere obedience as perfect obedience A sincere Christian obedience is an entire obedience to all the commands of God though not in respect Psal 119. 6. Heb. When my eye is to ill thy commandments of practice which is impossible but in disposition and affection A sincere obedience is an universal obedience It is universal in respect of the subject the whole man it is universal in respect of the object the whole law and it is universal in respect of durance the whole life he who obeys sincerely obeys universally There is no man that serves God truly that doth not endeavour Numb 14. 24. to serve God fully sincerity turns upon the hinges of universality he who obeys sincerely endeavours to obey throughly A sincere Christian does not only love the Law and like the law and approve of the Law and delight in the Law and consent to the Law that it is holy just and good but he obeys it in part which though Rom. 7. 12 16 22. it be but in part yet he being sincere therein pressing towards the mark and desiring and endeavouring to arrive Phil. 3. 13 14. at what is perfect God accepts of such a soul and is as well pleased with
engaged himself for us as that he neither can nor will start from his engagement You shall as soon remove the earth stop the Sun in his course empty the Sea with a cockle-shell make a world and unmake your selves as any power on earth or in hell shall ever be able to hinder Christ from the performance of the office of a surety A perfect fulfilling of all righteousness according to the tenour of the Law is required of man Now Christ our surety by a voluntary subjection of himself to the Law â—al 4. 4. Mat. 3. 15. and by being made under the Law he hath fulfilled all righteousness and that he did this for us is evident by that phrase of the Apostle Rom. 5. 19. By the obedience of one shall many be made righteous The contents of the Law must be accomplished by our surety or else we can Gal. 3. 10. 13. never escape the curse of the Law there must be a translation of the Law from us in our persons unto the person of our surety or we are undone and that for ever Christ is the end of the Law for righteousness and hath Rom. 10. 4. made us just by his obedience we are made the righteousness 2 Cor. 5. 21. of God in him Our surety became subject to the Law that he might redeem us that were obnoxious to the Law Again full satisfaction for every transgression is required of man Now Christ our surety hath made satisfaction for all our sins He was made a curse for us and by that Gal. 3. 13. means he hath redeemed us from the curse of the Law To exact a debt which is fully satisfied is a point of injustice now Christ our surety having made full satisfaction for all our sins we need not fear to stand before the face of God's justice A debtor that hath a surety that is able and willing to pay his debt yea who hath fully paid it need fear no colours This Title a surety of a better Covenant does necessarily import a blessed Covenant between Jesus Christ and his dear father to whom he freely and readily becomes surety for us for what is suretiship but a voluntary transferring of another's debt upon the surety he obliging to pay the debt for which he engageth as surety Thus you see by the blessed and glorious Titles that are given to Jesus Christ in the Scriptures that there was a Covenant of Redemption past between God the father and Jesus Christ But The Fifth Proposition is this That the work of our Redemption and Salvation was transacted between God the father and Jesus Christ before the foundation of the world This federal transaction between the father and the son was from eternity upon this account the Lord Rev. 13 8. God loved his people and provided for them and contrived all their happiness before they were yea before the world was Jesus is said to be the Lamb slain from the foundation of the world because that it was agreed and covenanted between God the father and Jesus Christ that he should in the fulness of time be made flesh and die for sinners and therefore it was said to be done from the foundation of the world Though Christ was not actually slain but when he suffered for us upon the Cross yet he was slain from the beginning in God's purpose in God's decrees in God's promises in the sacrifices in the faith of the elect and in the martyrs for Abel the first that ever died died a Martyr he died for Religion This compact betwixt the father and the son bears date from Eternity this the Apostle asserts 2 Tim. 1. 9. who hath saved us and called The Grace here spoken of cannot be understood of in 〈…〉 Grace unless we will say that it could be inf 〈…〉 into us beâ—â—re either the world was or we were in it us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Here is grace given us in Christ Jesus before the world began But what grace was that which was given us in Christ Jesus before the world began doubtless it was the Grace of Redemption which God in his purpose and decree had given us in Christ Jesus before the world began The Scripture last cited does clearly shew that God the father and Jesus Christ dealt together about the Redemption of souls before the world began and that all our everlasting concernments were agreed on and made sure between them so that Titus 1. 2. gives the same sound In hope of eternal life which God that cannot lie promised before the world began How was this life promised before the world began but in this Covenant of Redemption wherein God The whole business of our salvation was first transacted between the father and Christ before it was reveiled to us Joh. 6. 27. The Apostle Peter speaking of our Redemption by the precious blood of Christ saith That Christ was fore-ordained thereunto before the foundation of the world 1 Pet. 1. 20. the father promised and engaged to Jesus Christ that he would give eternal life to all his seed So the Apostle tells us He hath chosen us in him that is in Christ before the foundation of the world There was an eternal contrivance compact covenant or agreement between God the father and Jesus Christ concerning the sanctification holiness and salvation of the Elect. God agrees with Christ about the everlasting happiness of his chosen before the world began So Joh. 10. 16. And other sheep I have which are not of this fold them also I must bring Why must he bring them home how was he bound how was he engaged to bring home his other sheep that he puts a must upon it them also I must bring Doubtless it was from this Covenant and agreement which he had made with God the father wherein he had engaged himself to bring home all his Elect. Christ takes a great deal of pains to bring home his sheep being bound in the Covenant of Redemption to present all that are given him by charter blameless before the father therefore saith Colos 1. 22. he I bring them and I must bring them the matter not being lest arbitrary even in respect of his obligation to Psal 2. 7. Act. 15. 18. Act. 2. 23. Eph. 1. 9. Prov. 8. 22 32. God the father Certainly the Decree Covenant and agreement between God the father and Jesus Christ about the whole way of Redemption about all things belonging to the salvation of the Elect to be brought about in due time was fixed and setled before the world began Ponder seriously on this it may well be a load-stone to draw out your hearts more than ever to love the father and the son and to delight in the father and the son and to act faith upon the father and the son and to long to be with the
father and the son and all your days to admire at the love of the father and the son who have from eternity by compact and agreement secured your souls and your everlasting concernments But The Sixth Proposition is this That God the father had the first and chief hand in this great work of saving sinners by vertue of this Covenant of Redemption wherein Heb. 2. 10. he and his son had agreed to bring many sons to glory Weak Christians many times have their thoughts and apprehensions more busied and taken up with the love of the son than with the love of the father but they must remember that in the great and glorious work of Redemption God the father had a great hand an eminent hand yea the first and chief hand God the father first laid the foundation stone of all our happiness and blessedness his head and heart was first taken up about that heaven-born project the salvation of sinners Isa 28. 16. Therefore thus saith the Lord God behold I lay in Zion for a foundation a stone a tried stone a precious corner stone a sure foundation Heb. I am he that foundeth a stone in Zion It is God the father that hath long since laid Christ as a sure foundation for all his people to build their hopes of happiness upon it is he that first laid Christ the true corner-stone Rom. 9. 33. 1 Pet. 2. 6. Isa 53. 10. whereby Zion is for ever secured against death hell and wrath Hence 't is said the pleasure of the Lord shall prosper in his hand that is God's Eternal Decree about the work of our Redemption and salvation shall be powerfully faithfully and compleatly executed by Jesus Christ who by his word and spirit shall communicate unto all his Elect the fruit of his death to life and salvation Jeb 23. 24. This is a full place against all Sociniâ—ans who boldly allert that God removes the curse of the Law by a free and absolute pardon without satisfaction Grotius's Exposition on the place is but flat and dull When God saith I have 〈◊〉 a ransom we are to understand it of a real Ransom of full pay or satisfaction and not of a Ransom by favour and acceptation Again Deliver me from going down into the pit for I have found a ransom The Hebrew word signifies a price paid to redeem a man's life or liberty I have found a ransom or an atonement a cover for man's sin Angels and men could never have found a ransom but by my deep infinite and unsearchable wisdom saith God the father I have found a Ransom I have found out a way a means for the redeeming of mankind from going down to the infernal pit viz. the death and passion of my dearest son But where O blessed God didst thou find a Ransom not in Angels not in men not in Legal Sacrifices not in Gold or Silver not in tears humblings and meltings of my people but in my own bosom That Jesus that son of my love who has layen in my bosom from all Eternity Joh. 1. 18. he is that Ransom that by my own matchless wisdom and singular goodness I have found I have not called a Council to enquire where to find a Ransom that fallen man might be preserved from falling into the fatal pit of destruction but I have found a ransom in my own heart my own breasts my own bosom without advising or consulting with others I have found out a way how to save sinners with a salvo to my honour justice holiness and truth Had all the Angels in heaven from the first day of their creation to this very day sat in serious Council to invent contrive or find out a way a means whereby lost man might be secured against the curse of the Law hell condemnation and wrath to come and whereby he might have been made happy and blessed for ever and all this without the least wrong or prejudice to the justice and righteousness of God they could never have found out any way or means to have effected those great things Our Redemption by a Ransom is God's own invention and God's only invention The blessed Ransom which the Lord has found out for poor sinners is the blood of his own dearest son a ransom which never entred into the thoughts or hearts of Angels and men till God had reveiled it which is called the blood of the Covenant because thereby the Covenant is confirmed and all Covenant-mercies assured to us Joh. 3. 16. Again God so loved the world that he gave his only begotten son Here is a sic without a sicut that sic so signifies the firstness of the father's love the freeness of the father's love 1 Joh. 3. 19. Hos 14. 4. and the vehemency of the father's love and the admirableness of the father's love and the matchlesness of the father's love O! what manner of love is this for God to give his son not his servant his begotten son not his adopted son his only son and not one son of many his only son by eternal generation and communication of the same Essence to be a Ransom and Mediator for sinners God the father loving lost man sent his son to suffer and to do the office of a Mediator that through his mediation he might communicate the effects of his love in a way agreeable to his justice for God loved the world and that antecedently to his giving Christ and as a cause of it The design the project of saving sinners was first contrived and laid by God the father therefore Christ says The son can do nothing of himself but what he sees the father do God the father sent his son and God the father sealed his son a commission to give life to lost sinners Him hath God the father sealed that is made his Commission authentical as men do their Deeds by their seals It is a Metaphor taken from them who ratifie their authority whom they send that is approve of them as it were by setting to their seal Christ is to be acknowledged to be he whom the father hath authorized and furnished to be the Saviour and Redeemer of lost sinners and the store-house from whence they are to expect all spiritual supplies Look as Kings give sealed Warrants and Commissions to their ministers of State who are sent 1 King 21 8. Estâ— 3. 12. cap. 8. 8. out or employed in great affairs So Christ is the father's great Ambassadour authorized and sent out by him to bring about the Redemption and Salvation of lost man And look as a seal represents in wax that which is engraven on it so the father hath communicated to him his divine essence and properties and stamped upon him all divine perfection for carrying on the work of Redemption And look as a seal annexed to a Commission is a publick evidence of the person's authority so Christ's endowments are visible marks whereby to know him and clear evidences that
us to do the like through him Therefore saith he arise and let us go hence I am very free and ready by my death and sufferings to compleat the work of man's Redemption according to the Covenant and agreement that long since was made between the father and my self If Christ should fail in complying with his father's commands about suffering and dying for us then not only the breach of Articles but high disobedience too might be justly charged upon him but from all such charges Christ has bravely quitted himself There was a special Law laid upon Christ as he was our Mediator which Law he was willing and ready to obey in order to our Redemption That Christ should die was no part of the moral Law but it was a positive special Law laid upon Christ well this Law he obeys he complies with I lay down my life for my sheep this commandment Jâ—â— 10 11 15 17 18. have I received of my father Christ as Mediatour had a command from his father to die and he observes it hence God calls him his servant Behold my servant whom Isâ— 42. 1. I uphold And in pursuance of God's Royal Law will and pleasure he takes upon him the form of a servant and frequently proclaims before all the world that he came to do the will of him that sent him Again God the father Phil. 2. 6 7. lays a special command upon Jesus Christ to preserve and bring to glory all those that come unto him Jesus Christ has not only leave to save the Elect but a charge to save the Elect All that the father giveth me shall come Joh. 6. 37 38 39 40. Here you have Christ's Commission to save the Elect c. to me and him that cometh to me I will in no wise cast out where the doubled negatives in the Original serve to make the assertion strong and to carry their faith over all their doubts and fears For I came down from heaven not to do mine own will but the will of him that sent me And this is the fathers will which hath sent me that of all which he hath giveâ— me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the son and believeth on him may have everlaâ—ing life and I will raise him up at the last day Christ is to be answerable for all those that are given to him at the last day and therefore we need noâ— doubt but that he will certainly employ all the power of his Godhead to secure and save all those that he must be accountable for In this blessed Scripture there are several special things that we may take notice of that are pat to our present purpose As first that it is the great dignity and happiness of the Electâ— that they are from Eternity given to Christ in the Covenant of Redemption as the reward of his sufferings to come to him in due time and that they are given to him in trust and that he must be accountable for them as being given by the father to him Isal 24. 1. They were the father's first not only by the right of Creation but by particular Election also and being thus the father's they are given to Christ from eternity to be redeemed by him and as the reward of his sufferings Again such as are elected and given to Christ will certainly in due time come to him Their being given from eternity produceth their being given and coming in time for God is faithful who will not frustrate Christ of what he hath purchased and the power that draweth them is invincible and irresistible therefore saith he All that the father giveth me shall come to me Again Christ in entertaining them that come to him is not only led thereunto by his own mercy and bounty and love towards them as the reward of his sufferings but doth also stand obliged thereunto by vertue of a commission and trust laid upon him by the father and accepted and undertaken by him therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter Further from vers 39. We may observe that the Gospel contains an extract of the deâ—p counsels of God and of the eternal transactions betwixt the father and the son concerning lost man so far as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the father and him Again the first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first original of all from whence their giving to Christ their coming and safety do flow Again these whose salvation the father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so it is here held out Again such as are given to Christ by the father and do in time come to him are put in his keeping and he hath a care of them not to lose the least of them For this is the will of him that sent me that of Joh. 10. 28 29. all he hath given me I should lose nothing wherein the father doth so commit the trust to him as that he still keeps them in his own hand also Again Christ's charge and care of these that are given to him extends even to the very day of their Resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but raise it up again at the last day and so death and dissolution proves no loss Again from vers 40. we may observe That such as are given to Christ to be under his charge and to participate of his benefits are drawn to believe on him And it is the father's will and a part of the transaction betwixt him and his son that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who believe on him and it is the father's will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holiness c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof yet it is only faith in Christ that giveth the right Eph. 2. 6 7 8. and title that so it may be of Grace Again it is covenanted betwixt the father and the son that believers shall be made partakers of
them with arâ—d of iron thou shalt dash them in pieces like a potters vessel This signifies their â—tter deâ—â—ruction so that there is no hope of recovery a Potterâ—s vessel when it is once broken cannot be made up again This Proverb also signifies facility in destroying them As for such that plot bandy and combine together against the Lord Jesus Christ he shall as easily and as irrecoverably by his almighty 〈◊〉 and unresistible power dash them in pieces as a Potter brâ—â—ks his vessels in pieces Jer. 19. 11. I will break this people and this city as one breaketh a potter's vessel that cannot be made whole again So Isa 30. 14. And be shal break it as thâ— breaking â—f the pâ—tter's vessel that is broken in pieces he shal not â—â—are so that there shall not be found in the â—â—â—tings â—f it â—â—herd to take â—re from the hearth or to â—ake water withal out of the â—it The Jews you know were Christ's obstinate 〈◊〉 and he hath so daâ—â—â—d them in pieces that they 〈◊〉 scattered abroad all the world over Th◠〈◊〉 hath â—â—de another promise that Christ 〈◊〉 King it Psal â—10 1 2 3 4 5 6. And no wonder when we 〈◊〉 that God the father hath called Christ to the Kingly 〈◊〉 the Sceptre is given into his 〈…〉 Crâ—wn is put upon his head and the Key of Gove 〈…〉 â—â— laid upon his shoulder by God himself Isa 22. 22. it is written thus of Eliakim The key of the house of David will I lay upon his shoulder So he shall open and none shall shutâ— and he shall shut and none shall open Now herein was this Rev. 3 7. precious soul a lively figure and type of Christ The words of the Prophecy are applied to Christ in his advertisement to Philadelphia and the sence is this that look as Eliakim was made Steward or Treasurer under Hezekiah that is the next under the King in Government all over the Land to command to forbid to permit to reward to punish to do justice and to repress all disorder of which Authority the bearing of a key on the shoulder was a badge So Christ as Mediator under his father hath Regal power and authority over his Church where he commands in chief as I may say and no man may lift up his hand or foot without him he hath the key of the house of David upon his shoulder to prescribe to inhibit to call to harden to save and to destroy at his pleasure such a Monarch and King is Christ neither hath any such Rule and Soveraignty beside him And if you look into Dan. 7. 13 14. you may observe that after the abolishing of the four Monarchies Christ's Monarchy is established by the Ancient of days giving to Jesus Christ dominion and glory and a kingdom that all people nations and languages should serve him and his dominion is an everlasting dominion which shall not pass away and his kingdom that which shall not be destroyed Christ did not thrust himself into the Throne as some have done neither did he swim to his Crown through a Sea of blood as others have done nor yet swam he through a Sea of sorrow to this Crown as Queen Elizabeth is said to do no he stayed till authority was given him by his father But Thirdly God the father hath promised that he will give to Jesus Christ assistance support protection help and strength to carry on the great work of Redemption God the father promises and covenants with Jesus Christ to carry him through all dangers difficulties perplexities trials and oppositions c. that he should meet with in the accomplishing our Redemption upon which accounts Jesus Christ undertakes to go through a Sea of trouble a sea of sorrow a sea of blood and a sea of wrath Isa 42. 1. Behold my servant whom I uphold mine Christ is 〈…〉 Lord but in the work of Redemption â—e was the father's serâ—ant elect in whom my soul delighteth Vers 4. He shall not fail nor be discouraged till he have set judgment in the earth and the Isles shall wait for his law Vers 6. I the Lord have called thee in righteousness and will hold thine hand and will keep thee What 's that why I will support strengthen and preserve thee with my glorious power I will so hold thy hand that thou shalt not be discouraged but finish that great work of Redemption which by agreement with mâ— thou hast undertaken God the father agreed with Jesus Christ about the power strength success and assistance that he should have to carry on the work of Redemption all which God the father made good to him till he had sent forth judgment unto victory As Christ himself acknowledgeth Isa 49. 1 2 3. saying Listen O Isles unto me and hearken ye people from far the Lord hath called me from the wâ—mb from the bowels of my mother hath he made mention of my name And he hath made my mouth like a sharp sword in the shadow of his hand hath he hid me and made me a polished shaft in his quiver hath he hid me And said unto me thou art my servant O Israel in whom I will be glorified The work of Redemption was so high so hard so great so difficult a work that it would have broken the hearts backs and necks of all the glorious Angels in heaven and mighty men on earth had they engaged in it and therefore Jâ—â— 17. 2. God the father engages himself to stand close to Jesus Christ and mightily to assist him and to be singularly present with him and wonderfully to strengthen him in all his Mediatory Administrations upon which accounts Mâ— â— 11. Luk. 22. 43. Celes 2. 15. Jesus Christ despises his enemies bears up bravely under all his sore temptations and trials and triumphs over principalities and powers And certainly if Chrâ—st had not had singular support and an Almighty strength from the Godhead he could never have been able to have bore up under that mighty wrath and to have drunk of that bloody cup that he did drink off Now upon the account of God the father's engaging himself to own Christ and stand by him in the great work of our Redemption Jesus Christ acts faith against all his deepest discouragements w 〈…〉 he should meet with in the discharge of his Mediatory office as the Prophet tells us The Lord God will help me therefore shall I not be confounded therefore Isâ— 50. 7 8 9. have I set my face like a flint and I know that I shall not be ashamed He is near that justifieth me who will contend with me From the consideration of God's help Jesus Christ strengthens and encourages himself in the execution of his office against all oppositions God's presence and assistance made Jesus Christ victorious over all wrongs and injuries Jesus Christ knew that God the father would clear up his innocency and integrity and this made him patient and constant