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Fourth. If the surety stands bound, the debtor is at liberty, and if the law does issue out any process to take any, it will be the surety. [Though the debtor and the surety are liable to pay the debt by the law of man, Christ our Surety only by the Covenant of Grace]. And, O! how wonderfully accurate was this accomplished in that, when Christ our Surety came down from Heaven, God's Law did so seize upon the Lord Jesus, and so cruelly handle Him, and so exact upon Him, that it would never let Him alone until it had accused Him and condemned Him, executed Him, and screwed His very heart's blood out of His precious heart and side; nay, and more than this too, as I shall show hereafter. But,

Christ the Messenger of the new covenant.

SECOND. [His second office]. After that, Jesus Christ stood bound and became our Surety about this covenant. His next office was to be the Messenger of God touching His mind and the tenor of the covenant unto the poor world, and this did the Prophet foresee long before, when he saith, "Behold, I will send My messenger, and he shall prepare the way before Me"; speaking of John the Baptist. "And he shall prepare the way before Me." And then He speaketh of Christ to the people, saying, "And the Lord whom ye seek shall suddenly come to His temple." Who is He? Even the Messenger of the covenant, whom ye delight in, is Christ. "Behold, He shall come, saith the LORD of Hosts" (Mal 3:1).

Now the covenant being made before between the Father and the Son, and Jesus Christ becoming bound to see all the conditions fulfilled, this being done, He could come down from Heaven to earth, to declare to the world what God the Father and HE had concluded on before, and what was the mind of the Father towards the globe concerning the salvation of their souls; and indeed, who could better come on such an errand than He that stood by when the covenant was made? Then He that shook hands with the Father in making of the covenant? Then, He became a Surety on behalf of poor sinners, according to the terms of the covenant.

Now, you know, a messenger commonly when he cometh, doth bring some errand to them to whom he is sent, either of what is done for them, or what they would have them whom they send unto do for them, or such like. What a glorious message was that our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners and that from God His Father? I say, how glorious was it; and how sweet is it to you that have seen yourselves lost by nature? and it will also appear a glorious one to you who are seeking after Jesus Christ, if you do but consider these following things about what He was sent

First, Jesus Christ was sent from Heaven to declare unto the world from God the Father that He was wonderfully filled with love for poor sinners. First, in that He would forgive their sins. Secondly, in that He would save their souls. Thirdly, in that He would make them heirs of His glory. "For God so loved the world, that He gave His only begotten Son.—For God sent not His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:16,17).

Second. God sent Jesus Christ to tell the poor world how that He would do this for poor sinners, and yet be just, and yet do His justice no wrong; and that was to be done by Jesus Christ's dying of a cursed death in the room of poor sinners, to satisfy justice, and make way for mercy; to take away the stumbling-blocks, and set open Heaven's gates; to overcome Satan, and break off from sinners his chains (Luke 4:18) to set open the prison doors, and to let the prisoners go free (Isa 61:1-3). And this was the message that Christ was to deliver to the world by commandment from His Father; and this did He tell us when He came of His errand, where he saith, "I lay down My life for the sheep—no man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and to retake it. This commandment have I received of My Father" (John 10:15-18). Even this commandment hath My Father given Me that I should both do this and tell it unto you.

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Christ is the Surety of the new covenant.

FIRST. His first office, after the covenant was made and concluded upon, was that Jesus should become bound as a Surety, [His Suretyship]. and stand engaged upon oath to see that all the conditions of the covenant that were concluded on between Him and His Father should, according to the agreement, be accomplished by Him; and that after that, He should be the Messenger from God to the world to declare the mind of God touching the tenor and nature of both the covenants, especially of the new one. The Scripture saith that Jesus Christ was not only made a priest by an oath, but also a Surety, or bondsman, as in Hebrews 7:21, 22. In the 21st Verse, he speaketh of the priesthood of Christ, that it was with an oath; and saith, in the 22nd Verse, "By so much" also "was Jesus made a Surety of a better testament," or covenant.

Now, the covenant was made on Jesus Christ's side with an oath and on God the Father's side, and it might be for the better ground of establishment for all those that are, or are to be, the children of the promise. Methinks it is wonderful to consider that the God and Father of our souls, Jesus Christ, should be so bent upon the salvation of sinners that He would covenant with His Son Jesus for their security and also that there should pass an oath on both sides for the confirmation of Their resolution to do good. As if the Lord had said, My Son, Thou and I have here made a covenant, that I on My part should do thus and thus, and that Thou on Thy part shouldst do so and so. Now that We may give these souls the best comfort, there shall be an oath on both sides, and our children may see that We love them. "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel," in making of the covenant, "confirmed it by an oath: that we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb 6:17,18; 7:21). Mark, the 6th Chapter saith, God confirmed His part by an oath; and the 7th saith, Christ was made or set on His office also by an oath. Again, "Once," saith God, "have I sworn by My holiness, that I will not lie unto David," "nor alter the thing that is gone out of My mouth" (Psa 89:34,35) as was before cited.

Never lay Herein you may see that God and Christ were in good earnest about the salvation of sinners; for as soon as ever the covenant was made, the next thing was, who should be bound to see all those things fulfilled which were conditioned on between the Father and the Son: the angels, they could have no hands in it; the world could not do it; the devils had rather see them damned than they would wish them the least good; thus Christ looked, and there was none to help; though the burden lay never so heavy upon His shoulder, He must bear it Himself; for there was none besides Himself to uphold, or so much as to step in to be bound, to see the conditions, before mentioned, fulfilled neither in whole nor in part (Isa 63:1-7). So that He must not be only He with whom the covenant was made, but He must also become the bondsman or surety thereof, and so stand bound to see that all and every particular thing conditioned for should be, both in manner, and matter, at the time and place, according to the agreement, duly and orderly fulfilled. Is not this grace?

Now as touching the nature of a surety and his work, in some things it is well known to most men; therefore I shall be very brief upon it.

First. You know a surety is at the bargain's making; and so was

Christ—"Then was I beside Him" (Prov 8:30).

Second. A surety must consent to the terms of the agreement, or covenant; and so did Christ Jesus. Now that which He did engage should be done for sinners, according to the terms of the covenant; it was this—1. That there should be complete satisfaction given to God for the sins of the world was one great thing agreed upon when the covenant was made (Heb 10:5,17). 2. That Jesus Christ should, as aforesaid, bring in an everlasting righteousness to clothe the saints (His body) withal (Dan 9:24,25). Here is grace. 3. That He should take charge to see all those forthcoming without spot or wrinkle at the day of His glorious appearing from Heaven in judgment and to quit them before the Judgment-seat. Again,

Third. In the work of a surety, the creditor requires that the surety stand to what he is bound to, and on the surety's side, there is a consenting thereunto. 1. The creditor considers that if the debtor proves bankrupt, then the surety should engage in the payment. Is not this grace? [However, it is in other engagements, thus in this]. 2. The creditor looks that the surety should be an able man. Now our Surety was, and is, in this case, every way suitable, for He is heir of all things. 3. The creditor appoints the day and also looks that the covenant should be kept and the debt paid according to the time appointed, and it is required of sureties, as well as stewards, that they are found faithful—namely, to pay the debt according to the bargain; and therefore it is said, "When the fullness of the time has come, God sent forth His Son—made under the law, to redeem them that were under the law," (Gal 4:4,5). Thus comes grace to saints. 4. The creditor looks like his money should be brought into his house to his habitation. Jesus, our Surety, in this also is faithful; for by His own blood, which was the payment, He is entered into the holy place, even into Heaven itself, which is God's dwelling-place, to render the value and price that was agreed upon for the salvation of sinners. But I shall speak more of this in another head; therefore, I pass it. Again,

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The conditions of the new covenant.

The conditions also were concluded on and agreed to be fulfilled by Him: as it is clear, if you understand His saying in the 12th of John, at the 27th verse, where He foretells His death, and saith, "Now is My soul troubled; and what shall I say? Father, save Me from this hour: but for this cause came I" into the world "unto this hour"; as if He had said, My business is now not to shrink from The sufferings that are coming upon Me; for these are the things that are a significant part of the conditions contracted in the covenant which stands between My Father and Me; therefore I shall not pray that this might be absolutely removed from Me; For, "for this cause came I" into the world; even this was the very terms of the covenant. By this, you may see, "We are under grace."

Now, in a covenant, these three things must be considered—First. What it is that is covenanted for. Second. The conditions upon which the persons who are concerned do agree. Third. If the conditions on both sides are not according to the agreement fulfilled, then the covenant stands not but is made void. And this new covenant in these particulars is fulfilled and made out in Christ.

First, the thing or things covenanted for was the salvation of man, but made good in Christ—"The Son of Man has come to seek and to save that which was lost. The Son of Man did not come to destroy men's lives, but to save them. I gave My life a ransom for many. And this is the will," or covenant, "of Him that sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day" (John 6:39).

Second. As per the conditions agreed on, they ran thus—1. On the Mediator's side, He should come into the world; on the Father's side, He should give Him a body. This was one of the glorious conditions between the Father and Christ; "Wherefore, when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not"—that is, the old covenant must not stand, but give way to another sacrifice which Thou hast prepared, which is the giving up My Manhood to the strokes of Thy justice—"for a body Thou hast prepared Me" (Heb 10:5). This doth prove us under grace.

2. On the Mediator's side, He should be put to death, and on God the Father's side, He should raise Him up again; this was concluded on also to be done between God the Father and His Son Jesus Christ. On Christ's side, that He should die to give the justice of His Father satisfaction, and so to take away the curse that was due to us, wretched sinners, because of our transgressions; and that God His Father, being every way fully and completely satisfied, should by His mighty power revive and raise Him up again. He hath "brought again—our Lord Jesus"; that is, from death to life, through the virtue or effectual satisfaction that He received from the blood that was shed according to the terms "of the Everlasting Covenant" (Heb 13:20).

3. On the Mediator's side, He should be made a curse; on the Father's side, sinners should be inheritors of the blessing through Him. What incredible love doth there appear by this in the heart of our Lord Jesus, in suffering such things for our poor bodies and souls? (Gal 3:13,14). This is grace.

4. That on the Mediator's side there should be by Him a victory over Hell, death, and the devil, and the curse of the Law; and on the Father's side, that these should be communicated to sinners, and they set at liberty thereby—"Turn you to the stronghold," saith God, "ye prisoners of hope; even today do I declare that I will render double unto thee" (Zech 9:12). Why so? It is because of the blood of My Son's covenant (Verse 11), which made Paul, though sensible of a body of death, and of the sting that death did strike into the souls of all those that are found in their sins, bold to say, "O death! Where is thy sting? O grave! Where is thy victory? The sting of death is sin." That is true, and the terrible Law of God doth aggravate and set it home with insupportable torment and pain. But shall I be daunted at this? No, "I thank my God through Jesus Christ. He hath given me this victory." So that now, though I am a sinner in myself, I can, by believing in Jesus Christ, the Mediator of this new covenant, triumph over the devil, sin, death, and Hell; and say, Do not fear, my soul, seeing the victory is obtained over all my enemies through my Lord Jesus Christ (1 Cor 15:55-57). This is the way to prove ourselves under grace.

5. That on the Mediator's side, He should by thus doing bring in everlasting righteousness for saints (Dan 9:24); and that the Father for this should give them an eternal kingdom (1 Peter 1:3-5; Eph 1:4; 2 Tim 4:18; Luke 22:28,29). But,

Third. [How the conditions are fulfilled]. In the next place, this was not all—that is, the Covenant of Grace, with the conditions thereof, was not only concluded on by both parties to be done but Jesus Christ [Christ is put into office by the Father, to do all things contained in the new covenant]. Must be authorized to do what was concluded on touching this covenant by way of office. I shall therefore speak a word or two also touching the offices, at least, some of them, that Christ Jesus did and doth still execute as the Mediator of the new covenant, which also was typed out in the Levitical law; for this is the way to prove that we are not under the law, but under grace. And,

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Objection: But you will say, perhaps, the Scriptures say plainly that the new covenant was and is made with believers, saying, "The days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I led them out of the land of Egypt," etc. (Heb 8:8-10). So that it doth not run with Christ alone, but with believers also—I will make a new covenant with the house of Israel and Judah, etc. (Jer 31:33).

Answer first: It cannot be meant that the new covenant was made with Christ, and the house of Israel and Judah as the undertakers thereof; for so it was made with Christ alone, which is clear, in that it was made long before the house of Israel and Judah had a being, as I showed before. But,

Answer second: These words here are spoken, first, to show rather the end of the ceremonies than the beginning or rise of the new covenant. Mind a little; the Apostle is labouring to beat the Jews, to whom he wrote this Epistle, off of the ceremonies of the law, of the priests, altar, offerings, temple, etc., and to bring them to the proper understanding of the thing and things that they held forth, which were to come, and to put an end to those. If you do but understand the Epistle to the Hebrews, it is a discourse that showeth that the Son of God has come, there is an end put to the ceremonies; for they were to continue so long and no longer—"It," saith the Apostle, "stood in meats and drinks, and divers washings and carnal ordinances imposed on them until the time of reformation"; that is until Christ did come. "But Christ being come a high priest of good things to come," etc., puts an end to the things and ordinances of the Levitical priesthood. Read the 7th, 8th, 9th, and 10th Chapters of Hebrews, and you will find this true. So, then, when He saith, "The days come in which I make a new covenant," it is instead to be meant a changing of the administration, taking away the type, the shadow, the ceremonies from the house of Israel and Judah, and relieving by the birth of Christ, and the death of Christ, and the offering of the body of Him whom the shadows and types did point out to be indeed He whom God the Father had given for a ransom by covenant for the souls of the saints; and also to manifest the truth of that covenant which was made between the Father and the Son before the world began; for though the new covenant was made before the world began, and also everyone in all ages was saved under that covenant, yet that covenant was never so clearly made manifest as at the coming, death, and resurrection of Christ; and therefore, saith the Scripture, "He hath brought life and immortality to light through the Gospel." "Who hath saved us, and called us with a holy calling" not according to the "works" of righteousness which we have done, "but according to His own purpose and grace, which was given us in Christ Jesus before the world began," there is the covenant. Still, it was "made MANIFEST by the APPEARING of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to LIGHT through the Gospel" (2 Tim 1:9,10). Therefore, I say, these words are to discover that the time has come to change the dispensation, to take away the type, and bring in the substance, and so manifesting that more clearly which before lay hid in dark sayings and figures. And it is usual for God to speak in this manner.

Again, if at any time you do find in Scripture that the Covenant of Works is spoken of as the first covenant that was manifested, and so before the second covenant, yet you must understand that it was so only as to manifestation—that is, it was first given to man, yet not made before that which was made with Christ; and indeed it was requisite that it should be provided or made known first, that thereby there might be a way made for the second, by its discovering of sin, and the sad state that man was in after the Fall because of that. And again, that the other might be more welcome to the sons of men. Yet the second Adam was before the first, and the second covenant before the first. [This is a riddle]. And in this did Christ in time most gloriously answer Adam, who was the figure of Christ, as well as of other things. Romans 5. Was the first covenant made with the first Adam? So was the second covenant made with the second; for these are and were the two great public persons, or representatives of the whole world, as to the first and second covenants; and therefore you find God speaking on this wise in Scripture concerning the new covenant—"My covenant shall stand fast with HIM." "My mercy will I keep for HIM for evermore," saith God: "My covenant shall stand fast with HIM" (Psa 89:28,34,35); this HIM is Christ, if you compare this with Luke 1:32, "My covenant will I not break"—namely, that which was made with HIM—"nor alter the thing that is gone out of My mouth. Once I have sworn by My holiness that I will not lie unto David," [David here is to be understood Christ.] to whom this was spoken figuratively in the Person of Christ; for that was God's usual way to talk of the glorious things of the Gospel in the time of the Law, as I said before.

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Second. This covenant or bargain was made in deed and truth before man was in being. O! God thought of the salvation of man before there was any transgression of man; for then, I say, and not since then, was the Covenant of Grace made with the Undertaker thereof; for all the other sayings are to show unto us that glorious plot and contrivance that was concluded on before time between the Father and the Son, which may very well be concluded on for a truth from the Word of God, if you consider, 1. The Scripture doth declare that the Son agreed on the price before time; 2. The promise was made to Him by the Father that He should have His bargain before time; 3. The choice and who they were that should be saved was made before time, even before the world began.

1. For the first, the price was agreed upon before the world began. Consider the word which speaketh of the price that was paid for sinners, even the precious blood of Christ; it saith of Him, "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by Him do believe," etc. (1 Peter 1:20,21). Mark, it was foreordained or concluded on between the Father and the Son before the world began.

2. The promise from God to the Son was also made in the same manner, as it is clear when the Apostle saith with comfort to his soul that he had "hope of eternal life, which God, that cannot lie, promised before the world began," (Titus 1:2) which could be to none but the Mediator of the new covenant because there was none else to whom it should be made but He.

3. The choice was also made then, even before man had a being in this world, as it is evident when he says, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places IN Christ: according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love" (Eph 1:3,4). [Did this meet with any opposition? I should be in this larger.] Nay, did I look upon it here to be necessary? I should show you very primarily and clearly that God did not only make the covenant with Christ before the world began and the conditions thereof, but I could also show you that the very saints' qualifications, as part of the covenant, were then concluded on by the Father and the Son according to these Scriptures, which, it may be, I may touch upon further anon (Eph 1:3,4; 2:10; Rom 8:28). But,

Third. This covenant was not made with any of the fathers, neither in whole nor in part, as the undertakers thereof; for then it must also be concluded that they are co-partners with Christ in our salvation, and so that Christ is not Mediator alone, but this would be blasphemy for anyone to surmise. And therefore, when thou readest of the new covenant in Scripture as though it was made with Adam, Noah, Abraham, or David, thou art to consider thus with thyself—1. God spoke to them in such a way as to show or signify unto us how He made the covenant with Christ before the world began, and they were types of Him. 2. That He thereby might let them understand that He was the same then as He is now, and now as He was then; and that then it was resolved on between His Son and HIM, that in after ages His Son should in their natures, from their loins, and for their sins, be born of a woman, hanging on the Cross, etc., for them: for all along you may see that when He speaketh to them of the new covenant, He mentions their seed—their seed—still aiming at Christ; Christ, the Seed of the woman, was to break the serpent's head (Gen 3:15; 17; Psa 89:36). Now to Abraham and his Seed was the promise made; his Seed shall endure forever, and His throne as the days of Heaven, etc.; still pointing at Christ. And, 3. They should stir up their faith and expectations to be constant until the end, waiting for He and His Son to conclude before time and what He had since the conclusion was declared unto the world by the Prophets. 4. It appeareth that the heart of God was much delighted therein also, as is evident, in that He was always in every age declaring of that unto them which before He had prepared for them. O, this good God of Heaven!

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Now we are to proceed, and the things that we are to treat upon in the second place are these—First. [Besides the reasons already given.] Why is it a free and unchangeable grace? SECOND. Who they are that are actually brought into His free and unchangeable Covenant of Grace, and how they are brought in? THIRD. What are the privileges of those that are actually brought into this free and glorious grace of the glorious God of Heaven and glory?

[THE NEW COVENANT FREE AND UNCHANGEABLE BECAUSE MADE WITH CHRIST.]

FIRST. WHY IT IS A FREE AND UNCHANGEABLE GRACE.

And for the opening of this we must consider, first, How and through Whom this grace doth come to be, first, free to us, and, secondly, unchangeable? This grace is free to us through conditions in Another—that is, by way of covenant or bargain; for this grace comes by way of covenant or bargain to us, yet made with Another for us.

First. That it comes by way of covenant, contract, or bargain, though not personally with us, be pleased to consider these Scriptures, where it is said, "I have made a covenant with My Chosen: I have sworn unto David [The word David in this place signifieth Christ, as also in these Scriptures—(Eze 34:23,24; 37:24,25).] My servant" (Psa 89:3). "And as for Thee also, by the blood of Thy covenant," speaking of Christ, "I have sent forth Thy prisoners out of the pit wherein is no water," (Zech 9:9-11). Again; "Ye have sold yourselves for nought; and ye shall be redeemed without money" (Isa 52:3). "Blessed be the Lord," therefore, saith Zacharias, "for He hath visited and" also "redeemed His people, and hath raised up an horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy Prophets, which have been since the world began; that we should be saved from our enemies, and from the hands of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant," or bargain (Luke 1:68-72). [I might give you more Scriptures; but pray consider the second thing.] And if any should be offended with the plainness of these words, as some poor souls may be through ignorance, let them be pleased to read soberly Isaiah 49:1-12, and there they may see that it runs as plain a bargain as if two would be making of a bargain between themselves, and concluding upon several conditions on both sides. But more of this hereafter. Now,

Second. This covenant, I say, was made with One, not with many, and also confirmed in the conditions of it with One, not with several. First, that the covenant was made with One (Gal 3:16). "Now to Abraham and his Seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy Seed, which is Christ" (Verse 17). "And this, I say, that the covenant that was confirmed before of God, in Christ," etc. The covenant was made with the Seed of Abraham; not the seeds, but the Seed, which is the Lord Jesus Christ, our Head and Undertaker in the things concerning the covenant.

Third. The condition was made with One, and also accomplished by Him alone, and not by several; yet in the nature, and for the everlasting deliverance of many; even by one man Jesus Christ, as it is clear from Romans 5:15-17, etc., and in Zechariah 9:11, the Lord saith to Christ, "And as for Thee"—mark, "As for Thee also, by the blood of Thy covenant," or as for Thee whose covenant was by blood; that is, the condition of the covenant was, that Thou shouldst spill Thy blood; which having been done in the account of God, saith He, I according to My condition have let go the prisoners, or sent them "out of the pit wherein is no water." Those Scriptures in Galatians 3:16,17 that are above cited, are notably to our purpose; Verse 16 saith it was made with Christ, Verse 17 saith it was also confirmed in or with God in Him. Pray read with understanding. "Now," saith Paul, "the promises were not made unto seeds, as of many; but as of one, And to thy Seed, which is Christ." . . . . "The law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect." Not that the covenant was made with Abraham and Christ together, as two persons that were the undertakers of the same; the promise was made with, or to, Abraham afterwards; but the covenant with Christ before.

[Neither Abraham nor the fathers able to undertake the accomplishment of this covenant.]

Further, that the covenant was not personally made with Abraham, no, nor with any of the fathers, neither so as that they were the persons that should stand engaged to be the accomplishers thereof, either in whole or in part; which is very clear.

First. Because this covenant was not made with God and the creature; not with another poor Adam, that only stood upon the strength of natural abilities; but this covenant was made with the second Person, with the Eternal Word of God; with Him that was everyways as holy, as pure, as infinite, as powerful, and as everlasting as God (Prov 8:22-31; Isa 9:6; Zech 13:7; Phil 2:6; Heb 1; Rev 1:11-17; 22:13,17).

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THE DOCTRINE PROVED.

In the doctrine, two things must be considered and proved: First, believers are under grace. SECONDLY, Not under the law as a Covenant of Works; you must understand me. For these two, we need to go no further than the very words themselves; the first part of the words proves the first part of the doctrine, "Ye are not under the law"; the second part proves the other, "but" ye are "under grace." But besides these, consider with me a few things for the demonstrating of these truths, as,

First. They are not under the law because their sins are pardoned, which could not be if they were dealt withal according to the law, and their being under it; for the law allowed of no repentance, but accused, cursed, and condemned everyone that is under it—"Cursed is every one that continues not in all things which are written in the Book of the Law to do them" (Gal 3:10). But, I say, believers having their sins forgiven them, it is because they are under another, even a new covenant—"Behold, the days come, saith the LORD when I will make a new covenant with them."—"For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more" (Heb 8:12).

Second. They are not under the law, because their sins and iniquities are not only forgiven but also forgiven them freely. They that stand in the first covenant and continue there will never have sin forgiven them unless they can give God complete satisfaction, for the law calls for it at their hands, saying, "Pay me that thou owest." O! but when God deals with His saints by the Covenant of Grace it is not so; for it is said, "And when" He saw "they had nothing to pay, He frankly" and freely "forgave them" all—"I will heal their backsliding; I will love them freely."—I will blot "out thy transgressions for my own sake," etc. (Luke 7:42; Hosea 14:4; Isa 43:25).

Third. The saints are not under the law because the righteousness that they stand justified before God in is not their own actual righteousness by the law, but by imputation, and is really the righteousness of Another—namely, of God in Christ (2 Cor 5:21; Phil 3:9). "Even the righteousness of God, which is by faith of Jesus Christ unto all and upon all," that is, imputed to "them that believe" (Rom 3:22). But if they were under the old covenant, the Covenant of Works, then their righteousness must be their own, [But it is impossible that the righteousness of man by the law should save him.] or no forgiveness of sins—"If thou doest well, shalt thou not be accepted?" but if thou transgress, "sin lieth at the door," saith the law (Gen 4:7).

Fourth. In a word, whatsoever they do receive, whether it be conversion to God; whether it be pardon of sin; whether it be faith or hope; whether it be righteousness; whether it be strength" whether it be the Spirit, or the fruits thereof; whether it be victory over sin, death, or Hell; whether it be Heaven, everlasting life, and glory inexpressible; or whatsoever it be, it comes to them freely, God having no first eye to what they would do, or should do, for the obtaining of the same. But to take this in pieces—1. In a word, are they converted? God finds them first, for, saith He, "I am found of them that sought Me not" (Isa 65:1). 2. Have they pardoned sin? They also have that freedom: "I will heal their backsliding; I will love them freely" (Hosea 14:4). 3. Have they faith? It is the gift of God in Christ Jesus, and He is not only the Author, that is, the beginner thereof, but He doth also perfect the same (Heb 12:2). 4. Have they hope? God is the first cause: "Remember the word unto Thy servant, upon which Thou hast caused me to hope" (Psa 119:49). 5. Have they righteousness? It is the free gift of God (Rom 5:17). Have they the strength to do the work of God in their generations or any other thing that God would have them do? That also is a free gift from the Lord, for without Him, we cannot do anything (John 15:5). 7. Have we comfort or consolation? We have it not for what we have done, but from God through Christ; He is the God of all comforts and consolation (2 Cor 1:3-7). 8. Have we the Spirit, or the fruits thereof? it is the gift of the Father—"How much more shall your heavenly Father give the Holy Spirit to them that ask Him (Luke 11:13)? "Thou has wrought all our works in us" (Isa 26:12).

And so, I say, whether it be victory over sin, death, Hell, or the devil, it is given us by the triumph of Christ—"But thanks be to God which giveth us the victory through our Lord Jesus Christ" (1 Cor 15:57; Rom 7:24,25). Heaven and glory are also His gifts, and He gives us all things to enjoy richly (Matt 25:34).

, if these things are duly and soberly considered, they will give satisfaction. So, if these things are duly and soberly considered, they will give satisfaction. I might have added many more to clear these things, as 1. When God came to man to convert him, He found him a dead man (Eph 2:1,2). He found him an enemy to God, Christ, and the salvation of his own soul; He found him wallowing in all manner of wickedness; He saw him taking pleasure therein, with all delight and greediness. 2. He was fain to quicken him by putting His Spirit into him and translating him by the mighty operation thereof. He was fain to reveal Christ Jesus unto him, man being altogether senseless and ignorant of this blessed Jesus (Matt 11:25,27; 1 Cor 2:7-10). 4. He was fain to break the devil's snare and let poor man, poor bound and fettered man, out of the enemy's chains.

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WHAT MEN MAY ATTAIN THAT ARE UNDER THIS COVENANT OF WORKS.

And thus, you see, I have briefly spoken to you about something touching the law. First, what it is, and when given; second, how sad those men's conditions are that are under it; third, who they are that be under it; fourth, how far they may go, and what they may do and receive, and yet be under it; which hath been done by way of answers to several questions, for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered.

Now, in the next place, I shall come to some application of the truth of that which hath been spoken, but I shall in the first place speak something to the second doctrine, and then afterward, I shall speak something by way of use and application to this first doctrine.

DOCTRINE SECOND.

The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE OF GOD ARE NOT UNDER THE LAW BUT UNDER GRACE—"For ye are not under the law, but under grace" (Rom 6:14).

You may well remember that from these words, I did observe these two great truths of the Lord—FIRST, That there are some in Gospel times that are under the law, or Covenant of Works. SECOND, That there is never a believer under the law or Covenant of Works but under grace. I have spoken something to the former of these truths—to wit, that there are some under the law, together with who they are, and what their condition is, that are under it. Now I am to speak to the second, and to show you who they are, and what their condition is, that are under that [Covenant of Grace].

But before I come to that, I shall speak a few words to show you what the word "grace" in this place signifies; [I touched upon this in the first doctrine] for the word "grace" in the Scripture sometimes referred to favor with men (Gen 33:10; 39:4; 50:4). Sometimes to holy qualifications of saints (2 Cor 8:7). And sometimes to hold forth the condescension of Christ in coming down from the glory which He had with His Father before the world was, to be made of no reputation, and a servant to men (2 Cor 8:9; Phil 2:7). Again: sometimes it is taken for the free, rich, and unchangeable love of God to man, through Jesus Christ, that for our cause and sakes did make Himself poor; and so it is to be understood in these words, "For ye are not under the law," to be cursed, and damned, and sent headlong to Hell, "but" you are "under grace," to be saved, to be pardoned, to be preserved, "and kept by the mighty power of God, through faith," which alone is the gift of grace, "unto eternal glory." This one Scripture alone proves the same—"For by grace are ye saved" (Eph 2:8), by free grace, by rich grace, by unchangeable grace. And you are saved from the curse of the law; from the power, guilt, and filth of sin; from the power, malice, madness, and rage of the devil; from the wishes, curses, and desires of wicked men; from the hot, scalding, flaming, fiery furnace of Hell; from being arraigned as malefactors, convinced, judged, condemned, and fettered with the chains of our sins to the devils to all eternity; and all this freely, freely by His grace (Rom 3:24) by rich grace unchangeable grace; for, saith He, "I am the LORD, I change not: therefore ye sons of Jacob are not consumed" (Mal 3:6). This is grace indeed.

The word "grace," therefore, in this Scripture (Rom 6:14) is to be understood of the free love of God in Christ to sinners, by virtue of the new covenant, in delivering them from the power of sin, from the curse and condemning power of the old covenant, from the destroying nature of sin, by its continual workings; as is all evident if you read with understanding the words as they lie—"For," saith he, "sin shall not have dominion over you," or, it shall not domineer, reign, or destroy you, though you have transgressed against the Covenant of Works, the law; and the reason is rendered in these words, "For ye are not under the law"—that is, under that which accused, chargeth, condemneth and brings execution on the soul for sin,—"but under grace"; that is, under that which frees you, forgives you, keeps you, and justifies you from all your sins, adversaries, or whatever may come in to lay anything to your charge to damn you. For that is genuinely called grace in this sense that doth set a man free from all his sins, deliver him from all the curses of the law, and what else can be laid to His charge, freely, without any foresight in God to look at what good will be done by the party that hath offended; and also that doth keep the soul by the same power through faith—which also is his own proper gift—unto eternal glory, but merely and alone because they were under Again; that it is a pardon not conditional, but freely given, consider, first, it is set in opposition to works—"Ye are not under the law." Secondly, The promise that is made to them (saying, "Sin shall not have dominion over you") doth not run with any condition as on their part to be done, but merely and alone because they were under or because they had the grace of God extended to them. "Sin shall not have dominion over you: for," mark the reason, "ye are not under the law, but under grace."

The words being thus opened, and the truth thus laid down, HOW THERE IS NEVER A BELIEVER UNDER THE COVENANT OF WORKS, BUT UNDER GRACE, the free, rich, unchangeable love of God, it remaineth that, in the first place, we prove the doctrine, and after that proceed.

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WHAT MEN MAY ATTAIN THAT ARE UNDER THIS COVENANT OF WORKS.

Now, if Christ doth give it, and that freely, then He doth not sell if for anything that is in the creature; but Christ doth give Himself, as also doth His Father, and that freely, not because there is anything in us, or done by us, that moves Him thereunto. If it were by doing, saith Paul, “Grace is not grace,” seeing it is obtained by works, but grace is grace, which is why it is given to men without their works. And if it is by grace, that is, if it is a free gift from God, without anything foreseen as done, or to be done, by the creature, then it is not of works, which is evident; therefore, it is grace, without the works of the law. But if you say, Nay, it is of something in the man done by him that moves God thereunto, then you must conclude that either grace is no grace, or else that works are grace and not works. Do but read with understanding (Rom 11:6).

Now before I go any further, it may be necessary to speak a word or two to some poor souls who are willing to close in with Jesus Christ and would willingly take Him upon His own terms, only they being muddy in their minds and have not yet attained the understanding of the terms and conditions of the two covenants, they are kept off from closing with Christ; and all is, because they see they can do nothing [to merit His favor]. For example, come to some souls and ask how they do; they will tell you that they are so bad that it is not to be expressed. If you bid them believe in Jesus Christ, they will answer that they cannot believe; if you ask them why they cannot believe, they will answer because their hearts are so hard, so dead, so dull, so backward to suitable duties; and if their hearts were but better, if they were more earnest if they could pray better, and keep their hearts more from running after sin, then they could believe; but should they believe with such vile hearts, and presume to believe in Christ, and be so filthy? Now, all this is because the spirit of the law still rules in such souls and blinds them so they cannot see the terms of the Gospel. To clear this, take the substance or the drift of these poor souls: “If I were better, then I think I could believe; but being so bad as I am, that is the reason that I cannot.” This is just to do something that I may believe, to work that I may have Christ, to do the law that I may have the Gospel; or thus, to be righteous that I may come to Christ. O man! Thou must go quite back again, thou art out of the way, thou must believe. Thou canst not pray, because thou canst not do; thou must believe, because there is nothing in thee naturally that is good, or desireth after good, or else thou wilt never come to Christ as a sinner; and if so, then Christ will not receive thee; and if so, then thou mayest see that to keep off from Christ because thou canst not do, is to be kept from Christ by the law, and to stand off from Him because thou canst not buy Him. Thus, having spoken something by the way for the direction of those souls that would come to Christ, I shall return to the former discourse, wherein ariseth this objection—

Object. But you did but even now put souls upon fulfilling the first condition of the Gospel, even to believe in Christ, and so be saved; but now you say it is alone by grace, without condition; and therefore by these words, there is first a contradiction to your former sayings, and also that men may be saved without the condition of faith, which to me seems a very strange thing. I desire, therefore, that you would clear out what you have said, to my satisfaction.

Answer, 1. Though there be a condition commanded in the Gospel, yet He that commands the condition doth not leave His children to their own natural abilities, that in their own strength they should fulfill them, as the law doth; but the same God that doth command that the condition be fulfilled, even He doth help His children by His Holy Spirit to fulfill the same condition; “For it is God which worketh in you,”—mark “in you,” believers, “both to will and to do of His own good pleasure” (Phil 2:13). “Thou also hast wrought all our works in us, and for us” (Isa 26:12). So that, if the condition be fulfilled, it is not done by the ability of the creature. But,

2. Faith, as it is a gift of God or an act of ours, take it which way you will, if we speak correctly of salvation, it is not the first nor the second cause of our salvation, but the third and that but instrumentally neither—that is, it only layeth hold of and applieth to us that which saveth us, which is the love of God, through the merits of Christ, which are the two leading causes of our salvation, without which all other things are nothing, whether it be faith, hope, love, or whatever can be done by us. And to this, the great Apostle of the Gentiles speaks entirely, for, saith he, “God, who is rich in mercy, loved us, even when we were dead in sins” (Eph 2:4,5). That is when we were without faith, and that was the cause why we believed, for He thereby hath quickened us together, through the meritorious cause, which is Christ, and so hath saved us by grace—that is, of His own voluntary love and goodwill; the effect of which was this, He gave us faith to believe in Christ. Read soberly Ephesians 2:4-8. Faith, as the gift of God, is not the Saviour, as our act doth merit nothing; faith was not the cause that God gave Christ as the first, neither is it the cause why God converts men to Christ; but faith is a gift bestowed upon us by the gracious God, the nature of which is to lay hold on Christ, that God afore did give for a ransom to redeem sinners; this faith hath its nourishment and supplies from the same God that at first did give it, and is the only instrument, through the Spirit, that doth keep the soul in a comfortable frame, both to do and suffer for Christ; helps the soul to receive comfort from Christ when it can get none from itself, beareth up the soul in its progress heavenwards. But that it is the first cause of salvation, that I deny, or that it is the second, I deny; but it is only the instrument, or hand, that receiveth the benefits, that God hath prepared for thee before thou hadst any faith; so that we do nothing for salvation as we are men. But if we speak correctly, it was God’s grace that moved Him to give Christ a ransom for sinners, and the same God, with the same grace, that doth give to the soul faith to believe, and so, by thinking, to close in with Him whom God out of His love and pity did send into the world to save sinners, so that all the works of the creature are shut out as to justification and life, and men are saved freely by grace. I shall speak no more here, but in my discourse upon the second covenant, I shall answer a Hell-bred objection or two to forewarn sinners how they turn the grace of God into wantonness.

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WHAT MEN MAY ATTAIN THAT ARE UNDER THIS COVENANT OF WORKS.

Object. Then, you grant conditional promises in the New Testament, as in the moral law or Ten Commandments.

Answ. Though this may be true, the conditional promises in the New Testament do not call to the same people in the same state of unregeneracy to fulfill them upon the same conditions.

The Law and the Gospel being two distinct covenants, they are made in divers ways, and the nature of the conditions also being not the same, as saith the Apostle, the righteousness of the law saith one thing, and the righteousness of faith saith another (Rom 10:4-6). The excellent condition in the law is that if you do these things, you shall live by them. Still, the condition, even the most excellent condition laid down for a poor soul to do, as to salvation—for it is that we speak of—is to believe that my sins be forgiven me for Jesus Christ's sake, without the works or righteousness of the law, on my part, to help forward. "To him that worketh not," saith the Apostle [that is] for salvation, "but believeth on Him that justifieth the ungodly, his faith"—mark, "his faith is counted for righteousness" (Rom 4:5). So that we, saith, he, "conclude that a man is justified by faith without"—mark again, "without the deeds of the law" (Rom 3:28).

But again, there is never a condition in the Gospel that can be fulfilled by an unbeliever. Therefore, whether there be conditions or whether there be none, it makes no matter to thee who art without the faith of Christ, for it is impossible for thee in that state to do them, to be ever the better as to thy eternal estate; therefore, lest thou shouldst split thy soul upon the conditions laid down in the Gospel, as thou wilt do if thou go about to do them only with a legal spirit; but, I say, to prevent this, see if thou canst fulfill the first condition; that is, to believe that all thy sins are forgiven thee, not for any condition that hath been or can be done by thee, but merely for Man's sake that did hang on Mount Calvary, between two thieves, some sixteen hundred years ago and odd. And, I say, see if thou canst believe that at that time He did, when He hanged on the Cross, give complete satisfaction, for all thy sins, before thou in thy person hadst committed ever a one. I say, see if thou canst believe this, and take heed thou deceive not thyself with a historical, notional, or traditional acknowledgment of the same. And, secondly, see if thou canst so well fulfill this condition, that the very virtue and efficacy that it hath on thy soul will engage thee to meet those other conditions, really in love to that Man whom thou shouldst believe hath frankly and freely forgiven thee all, without any condition acted by thee to move Him to it, according to that saying in 2 Corinthians 5:14, 15. Then thy doing will arise from a contrary principle than otherwise, it will do—that is, then thou wilt not act and do because thou wouldst be accepted of God, but because thou hast some good hope in thy heart that thou art accepted of Him already, and not on thine, but wholly and alone upon another man's account; for here runs the Gospel spirit of faith: "We believe,"—mark, "We believe, and therefore speak." So we believe, and therefore do (2 Cor 4:13). Take heed, therefore, that you do not DO, that you may believe, but rather think so effectually that you may DO, even all that Jesus doth require of you from a right principle, even out of love to your dear Lord Jesus Christ, which thing I shall speak to more fully by and by.

Object. But what do you mean by those expressions? Do not do that you may believe, but believe so effectually that you may do.

Answ. When I say, Do not do that you may believe, I mean, do not think that any of the things that thou canst do will procure or purchase faith from God unto thy soul; for that is still the old covenant spirit, the spirit of the law, to think to have it for thy doing. They that are saved, they are saved by grace, through faith, and that not of themselves, not for anything that they can do, for they are both the free gift of God, "Not of" doing, or of "works, lest any man should," be proud, and "boast" (Eph 2:8,9). Now, some people be so ignorant as to think that God will give them Christ, and so all the merits of His, if they will be but valiant, and do something to please God, that they may obtain Him at His hands; but let me tell them, they may lose a thousand souls quickly, if they had so many, by going this way to work, and yet be never the better; for the Lord doth not give His Christ to any upon such conditions, but He doth give Him freely; that is, without having respect to anything that is in thee (Rev 22:17; Isa 55:1,2). To him that is athirst will I give; He doth not say, I will sell; but, I will give him the water of life freely (Rev 21:6).