Part 17
This promise is grafted upon the promise of acceptance made to Christ, when be should make his soul an offering for sin. In confidence of which acceptance, dying on the cross he commended his spirit, or soul, into the hands of his Father, Luke 22:46; and told the penitent thief, he was to be that very day in paradise, though then it was towards the evening of it, ver. 43. The words in which he commended his soul to his Father, were David's, Psalm 31:5, "Into thine hand I commit my spirit;" thereby intimating, that the reception of the souls of his dying people into the hands of the Father, depends on the reception of his soul into them. For his soul was, in virtue of the covenant, so received, as a public soul, representing the souls of the whole seed; whence David speaking of Christ, saith, "Thou wilt not leave my soul in hell," Psalm. 16:10, with Acts 2:31. Wherefore in the promise of receiving Christ's soul, was comprehended a promise of receiving the souls of all his mystical members.
2. There is a promise of transporting them, soul and body, into heaven, there to be ever with the Lord; which is to be accomplished unto them at the last day: Dan. 12:2, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." Ver. 3, "And they that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness," (or rather, they that do righteously, of the many), "as the stars for ever and ever." Whereas the many mentioned, ver. 2, and comprehending all, are there divided into two sorts, in respect of their future state, in the event of the resurrection: the happy part, being the first sort of them, is designed ver. 3, from their present state in this life, the wise, and they that do righteously; that is, in New Testament language, the righteous, Matt. 13:43, and they that have done good, John 5:29, in opposition to the foolish, and they that have done evil. Those having come forth, unto the resurrection of life, John 5:29, shall shine as the brightness of the firmament, and as the stars for ever and ever: yea, they shall shine forth as the sun, in the kingdom of their Father, Matt. 13:43. This is the highest pinnacle of the saints' hopes; wherein they, in their whole man, shall have the whole of eternal life in its perfection. Man had a conditional promise hereof, in the covenant of works; but the condition being broken, the benefit promised was lost; heaven's gates were shut against Adam, and all his natural seed. Howbeit Christ the second Adam, having undertaken to fulfil the condition of the second covenant, which was stated from an exact consideration of the demands that the broken first covenant had on his spiritual seed; there was a new promise of it made in their favour; and it absolute. And to his fulfilling of that condition, both the making and performing of this promise are owing allenarly. None other's works but his could ever have availed to reduce the forfeiture, and purchase a new right: and his works do it so effectually, that they secure the
putting all his seed in actual possession of the purchased inheritance; so that they shall reign in life by one, Jesus Christ, Rom. 5:17.
This is the promise of the covenant, which is the last of all in performing; as being the consummation of all the rest, not to be accomplished until the mystery of God be finished. The Old Testament saints died in the faith of it; and it is not as yet performed to them: nay, the New Testament saints have died, and still must die, in the faith of it; not having it performed to them neither, till it be at once accomplished to the whole seed together, at the end of the world. Thus this promise remains to be an unseen object of faith to the church militant; and to the church triumphant too, whose flesh must rest in hope till that day, Psalm 16:9. But because the term prefixed for performing thereof, is, in the depth of sovereign wisdom, for reasons becoming the divine perfections, set at such a distance; there have been some signal pledges given of it, to confirm the church's faith in the case. Such was the translating of Enoch, soul and body, into heaven, in the patriarchal period; Elias, in the time of the law; and our blessed Saviour, in the time of the gospel.
This promise is grafted upon the promise of a glorious exaltation made to Christ; by which was secured to him his ascension, in soul and body, into heaven, and entering into his glory: Luke 24:26, "Ought not Christ to have suffered these things, and to enter into his glory?" Both these were necessary in respect of the covenant: his suffering was necessary, in respect of the condition thereof, which behoved to be fulfilled by him; and his entering into his glory was necessary, in respect of the promise thereof, which behoved to be fulfilled unto him. Now, Christ ascended and entered into glory, as a public person, as a forerunner entering for us, Heb. 6:20. And therefore the promise, in virtue of which he ascended and entered into it, comprehends the ascension and glory of all his mystical
members, who are therefore said to sit together in heavenly places, in Christ Jesus, Eph. 2:6. And then, and not till then, will the promise be perfectly fulfilled to him, when all the mystical members are personally there, together with their head; when the whole seed, perfectly recovered from death, shall reign there, together with him, in life, for evermore.
Sinners of Mankind the Object of the Administration of the Covenant of Grace
The object of the administration of the covenant, is, sinners of mankind indefinitely: that is to say, Christ is empowered, by commission from his Father, to administrate the covenant of grace to any of all mankind, the sinners of the family of Adam without exception: he is authorized to receive them into the covenant, and to confer on them all the benefits thereof, to their eternal salvation; according to the settled order of the covenant. The election of particular persons is a secret, not to be discovered in the administration of the covenant, according to the established order thereof, till such time as the sinner have received the covenant, by coming personally into it. And the extent of the administration is not founded on election, but on the sufficiency of Christ's obedience and death for the salvation of all; neither is it regulated thereby, but by the fulness of power in heaven and earth given to Jesus Christ, as a reward of his becoming obedient even unto death.
For confirming this truth, let the following things be considered.
1. The grant which the Father hath made of Christ crucified, as his ordinance for the salvation of lost sinners of mankind. In the case of the Israelites in the wilderness, bitten by fiery serpents, God
instituted an ordinance for their cure, namely, a brazen serpent lifted up on a pole; and made a grant thereof to whosoever would use it for that purpose, by looking to it. No body whosoever that needed healing, was excepted: the grant was conceived in the most ample terms, Numb. 21:8, "It shall come to pass, that every one that is bitten, when he looketh upon it, shall live." So all mankind being bitten by the old serpent, the devil, and sin, as his deadly poison, left in them; God hath appointed Jesus Christ the ordinance of heaven for their salvation. There is a word of divine appointment passed upon a crucified Christ, making and constituting him the ordinance of God for salvation of sinners; and God hath made a grant of him as such, to whomsoever of Adam's lost race will make use of him for that purpose, by believing on him; in the which grant none of the world of mankind is excepted. All this is clear from John 3:14, 15, 16, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." Now, the administration of the covenant being settled in pursuance of this grant therein made for a reward of the Mediator's obedience, the object of the former can be no less extensive than that of the latter.
2. The Mediator's commission for the administration, is conceived in the most ample terms; and he is clothed with most ample powers with relation to that business. It carries his administering the covenant, not only to the meek, the poor, the broken-hearted; but to the captives, blind, bruised, prisoners, bond-men and broken men, who have sold their inheritance and themselves, and can have no hope of relief but by a jubilee, Luke 4:18, 19; with Isa. 61:1, 2. What sort of sinners of mankind can one imagine, that will not fall in under some of these denominations? Christ is indeed given for a
covenant of people; not of this or that people, but of people indefinitely. "All power is given him in heaven and in earth," Matth. 28:18. So there are none on earth excepted from his administering the covenant to them. He is empowered to save the guilty lawcondemned world, by administering it to them; "For God sent not his Son into the world to condemn the world; but that the world through him might be saved," John 3:17; forasmuch as he is the ordinance of God for taking away the sin of the world, chap. 1:29; though many to whom he offers the covenant, do refuse it, and so are not saved eventually. Accordingly, from this fulness of power he issues forth the general offer of the gospel; wherein all without exception are declared welcome to come and suck of the full breasts of the divine consolations in the covenant: Matth. 11:27, "All things are delivered unto me of my Father." Ver. 28, "come unto me, all ye that labour and are heavy laden, and I will give you rest." Chap. 28:18, "All power is given unto me in heaven and in earth." Ver. 19, "Go ye therefore and teach all nations." Mark 16:15, "Preach the gospel to every creature."
3. He executes his commission in an unhampered manner, administering the covenant to any sinner of mankind: Prov. 8:4, "Unto you, O men, I call, and my voice is to the sons of man." The object of his administration is not this or that party of mankind, under this or the other denomination; but men, any men, sons of men indefinitely. So the gospel, in which he administers the covenant, is good tidings to all people, Luke 2:10, a feast made unto all people, Isa. 25:6, though many, not relishing the tidings, never taste of the feast. Accordingly, he commissioned his apostles for that effect, in terms than which none can imagine more extensive, Mark 16:15, "Go ye into all the world, and preach the gospel to every creature." The Jews called man the creature, as being God's creature by way of eminence: so by every creature is meant every man. There
are in the world, some men, who, by reason of their monstrous wickedness, are like devils; there are other men, who, by reason of their savageness seem to differ but little from brutes: but our Lord saith here in effect, "Be what they will, if ye can but know them to be men, ask no questions about them on this head, what sort of men they are: being men, preach the gospel to them, offer them the covenant; and if they receive it, give them the seals thereof: my Father made them, I will save them."
Christ asd a Prophet Administers the
Covenant of Grace
1. His intimating and offering the covenant to sinners, by his word, for bringing them personally into it. This he did from the time of Adam's fall, is now doing, and will do even unto the end of time, that the mystery of God shall be finished. He began the Old Testament dispensation thereof, in person. Appearing in human shape, with his own mouth he gave the first notice of the covenant that ever there was in the world, and made the first offer of it in paradise, Gen. 3:8, 15. He carried it on by prophets and ordinary teachers, whom he commissioned for that effect, and furnished with gifts for the work. The former of these he employed to write in his name, as well as to speak therein, in that matter: and by both he spoke to sinners, intimating and offering the covenant unto them, by their means; whether through the word written or spoken. And thus he managed that work, to the salvation of those who believed, in the patriarchal ages before and after the flood; and all along the time of the Jewish church, from Moses to the end of that dispensation. Then he also began the New Testament dispensation in his own person. Having by his incarnation become man, he applied himself to this work. Though he was born "king of the Jews," Matt. 2:2, and many of them
would have had him to have mounted their throne, John 6:15; yet he choosed rather to appear in the character of a prophet, and betake himself unto the work of the ministry, for to preach the gospel, and intimate and offer the covenant to perishing sinners; and so he was a minister of the circumcision, Rom. 15:8. Of him in this capacity particularly, Solomon, that king-preacher, was a type, Eccl. 1:1. And this also he did, and still doth carry on mediately and by proxy, especially after his ascension into heaven; and that partly by his apostles and other extraordinary officers, whom he employed to write, as well as to speak, in his name; and partly by ordinary ministers of the gospel, to be continued in the church to the end of the world, Eph. 4:11, 12, 13. Thus he is now administering the covenant unto us, by putting his written word of the Old and New Testament in our hands, and sending men in his name to preach the gospel unto us. By these means he speaks to sinners, intimating and offering them the covenant: and so he carries on the work, to the salvation of those that believe, and rendering unbelievers inexcusable, 2 Cor. 5:20; Rev. 3:22; Luke 10:16. Wherefore the offer of the covenant made to us in the gospel, is his offer: and though the word is sent to us by men, they are but his voice in the matter, he is the speaker. Then "see that ye refuse not him that speaketh," Heb. 12:25.
2. His making the intimation and offer of the covenant effectual to the elect, by the Spirit, 1 Pet. 1:12, "By them that have preached the gospel unto you, with the Holy Ghost sent down from heaven." The great Prophet of the covenant can effectually teach the most unteachable sinners of mankind; causing light not only to break forth in a dark world, by his word, but in dark hearts, by his Spirit: for the fulness of the Spirit of light is in him, and he hath eye-salve for the spiritually blind, Rev. 3:18. He knoweth who are his, in whose name he contracted with the Father, and received the promise of the Spirit:
and, sooner or latter, he so enlightens them, that he rescues them from under the power of their spiritual darkness, and renders the administration of the covenant effectual to them, however ineffectual it be to others, Col. 1:13. And this he doth, by bringing his word to them with power, through the efficacy of his Spirit opening their eyes. In the first place, by his Spirit acting upon them, as a Spirit of bondage, he sets home on their consciences, the holy law in the commands and curse thereof, as of divine authority, and binding on them in particular. Hereby they are convinced of their sin and misery, seeing their sin as henious in the sight of God, and his wrath due to them for their sin: they are filled with remorse, terror, and anxiety; are made to pant for relief, feel an absolute need of. Christ and his righteousness, and despair of relief by any other way, Acts 2:37, and 16:29, 30. And then, by the same Spirit acting within them as a Spirit of life, and communicated unto them from himself, in the word of the gospel, he sets home on their hearts and consciences, the glorious gospel in its free promise of life and salvation to sinners through Jesus Christ, as it stands in the holy scriptures; clearing and demonstrating the same unto them, to be the infallible word of the eternal God, and his word to them in particular: 1 Thess. 2:13, "Ye received it not as the word of men, but (as it is in truth) the word of God." Chap. 1:5, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." This demonstration of the Spirit is that which immediately cleareth to them the ground of their believing in particular; as saith the apostle, 1 Cor. 2:4, 5, "My preaching was—in demonstration of the Spirit, and of power: that your faith should not stand in the wisdom of men, but in the power of God." And it is an internal attestation of the word of the gospel unto them, distinct from the clearest external or ministerial attestation of it; according to the saying of our Saviour, John 15:26, "The Spirit of truth, which proceedeth from the Father, he shall testtfy of me." Ver. 27, "And ye also shall bear witness." By
the power hereof, getting, by way of spiritual sight, John 6:40, a knowledge of Christ in his transcendent glory and excellency, exhibited to them in the free promise of the gospel, they are infallibly brought to believe. The Spirit thus applying the word of the gospel to them, they greedily embrace it, and apply it to themselves by faith; as may be seen in these converts, Acts 2:38, "Then Peter said unto them, repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." Ver. 39, "For the promise is unto you." Ver. 41, "Then they that gladly received his word, were baptized."
3. Lastly, His teaching and instructing them by his word and Spirit, from thenceforth, as children, of the covenant, his own disciples. The whole plan of salvation is laid down in the covenant, being a mystery of the manifold wisdom of God, whereof there is still more and more to be learned: and Christ is the great Prophet to teach it. And "the secret of the Lord is with them that fear him; and he will shew them his covenant," Psalm 25:14. The saints, by reason of the remains of darkness in their minds while here, are apt to lose sight of the parties in the covenant: but the great prophet is to shew them the Father, and to manifest himself unto them, by the Spirit. The condition of the covenant, the Mediator's own righteousness, the sole ground of all their hopes, cannot be kept in view, but by means of the light of life from himself. And in his light only can they have a believing view of the promises and privileges of the covenant. The duties of the covenant, whereof the exceeding broad law of the ten commands is the rule, are many; and though they be clear in themselves, yet are they often so dark and perplexed to us, that we cannot distinguish between sin and duty: but the children of the covenant have an infallible teacher, whom they may consult in all cases, and of whom they may learn how to steer their course in every point; and "the
meek will he guide in judgment, the meek will he teach his way," Psalm 25:9.
The darkness brought on mankind by sin, nothing but the grace of the new covenant can effectually dispel. The true light is a benefit of that covenant, purchased by the blood of Christ, and lodged with him among the rest of the benefits of his great trust: and he hath the dispensing of it, as the great Prophet of the covenant. To him then must we have our recourse for light in all cases, whether we be under the midnight darkness of a natural state, or under the twilightdarkness of the present imperfection of a state of grace: yea, in the mid-day light of glory, the Lamb is the light of the heavenly city, Rev. 21:23.
The Chief Acts of Christ Administering
the Covenant of Grace as a King
1. His appointing ordinances of his kingdom, both for bringing sinners personally into the covenant, and for confirming and strengthening the covenanted; as also officers of his kingdom, to administer these ordinances in his name and authority. Both the one and the other were different, under the Old Testament, and under the New; which hath made two different forms of external administration of the covenant; the old, which is passed away, and the new, that will continue to the end of the world: but both were from the same authority, and for compassing the same great designs of the covenant, agreeable to the different times for which they were appointed; and are all of them to be found in the scriptures of the Old and New Testament, the book of the manner of the kingdom. It was the same Lord Jesus, the angel of the covenant which spake to Moses in the mount Sinai, Acts 7:38, who instituted the new
testament church and ordinances, and "gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry," Eph. 4:11. 12. The Saviour, King, and Lawgiver of the church, are one, Is. 33:22, "The Lord is our Lawgiver, the Lord is our King, he will save us."
Emitting his royal proclamations into the world, by the hand of his messengers, in the gospel; bearing, that whosoever will come unto him, and unite with him as the head of the covenant, by faith, shall be readily received into it, and have a right to all the privileges thereof, in him: Mark 16:15, "Go ye unto all the world, and preach the gospel to every creature." Ver. 16, "He that believeth and is baptized, shall be saved." Therein the covenant is published, and offered in his name to every sinner of mankind unto whose ears this voice reacheth: and they are called, commanded, and charged to come into it, and submit to his royal sceptre. His call and offer is their warrant to come: his command obligeth them, that they cannot refuse, but in rebellion and disobedience against his royal authority. The promises are set before them indefinitely, that whosoever will, may, by believing, apply them to themselves. The king's proclamation meddles not with the secrets of the eternal election, to reveal them. But the promises of the covenant, infallibly to be accomplised in some, are, in Christ's testament, as indorsed to sinners of mankind indefinitely, to be fulfilled unto all and every one who shall by faith embrace them: and the proclamation makes lawful intimation of the testament, This intimation is the appointed means of begetting faith, and of bringing sinners into the covenant thereby; for faith cometh by hearing, Rom. 10:17. And it is made effectual to some, by the Spirit, through the grace of the covenant secured by promise for them.
And hence it is, that the covenant being thus administered to all promiscuously, there is an use of conditional phrases in the administration thereof: though in the covenant itself there are no conditions, properly so called, but what were fulfilled by Jesus Christ in his own person. The word of the covenant coming with alike warrant to the elect and the non-elect; to them who certainly will believe, and to them who will continue in their unbelief; the administering of it equally to both in the gospel-proclamation, must needs be by proposing the promises indefinitely as to persons; the which must at length be resolved into conditional phrases. So it is proclaimed in the ears of all, "I will betrothe thee unto me," and "I will be to them a God." And one believes and applies the same; and he is thereupon united to Christ, and instated in the covenant to all saving purposes: another who hath as good a revealed warrant to believe as the former, yet believes not; and so comes short of the promise. Now, to speak alike to those who will thus differently entertain the words of the covenant, it follows of course, to resolve them into such expressions as these, "Believe on the Lord Jesus Christ, and thou shalt be saved:" and "He that believeth shall be saved, he that believeth not shall be damned." Meanwhile the covenant itself is a different thing from the form of the external administration of it.
3. Effectually subduing the elect to himself, through the power of his Spirit so managing the word, that it operates on them like a sword, piercing their souls, conquering their natural aversion and obstinacy, and making them willing to yield, and embrace the covenant. Rev. 1:16, "Out of his mouth went a sharp two-edged sword." What that sword is, and by what a strong arm it is wielded in this case, may be learned from the apostle calling it "the sword of the Spirit, which is the word of God," Eph. 6:17; and what the effect of it is, being managed by that "arm of the Lord revealed," is declared by the
Psalmist, Psalm 110:3, "Thy people shall be willing in the day of thy power;" and by the prophet, Isa. 44:3, "I will pour my Spirit upon thy seed;"—Ver. 4, "And they shall spring up."—Ver. 5, "One shall say, I am the Lord's." Christ communicates to them, and every one of them, at the time appointed in the eternal counsel, the Spirit and grace of the covenant, therein secured for them by promise: and thereby they are quickened, enabled, and determined to believe. And whereas he finds them prisoners of hope, he opens the house of their bondage, breaking the yoke of sin, death, and the devil, from off their necks, by his Spirit applying to them his satisfaction. The which has that mighty effect, inasmuch as then the law hath full satisfaction as to them; and the law being satisfied, the strength of sin is broken, and the strength of sin being broken, the sting of death is taken away; and the sting of death being taken away, the devil loseth his power over them; and Satan's power over them being lost, the present evil world, which is his kingdom, can hold them no longer. Thus are they separated from the world lying in wickedness, and constituted members of the kingdom of Christ; delivered from the power of darkness, and translated into the kingdom of God's dear Son, Col. 1:13. And from thenceforth, though they be in the world, yet they are no more of it; but strangers and pilgrims in it, true and lively members of the invisible kingdom of Christ; a society to which the world is an implacable enemy, John 15:19, "Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." And herein Christ doth, in a special manner, shew himself a King mighty in battle, by the power of his grace overcoming the most perverse and rebellious to a cordial submission, and rescuing them from the bondage and dominion of their enemies.
4. Gathering them and others with them together into a visible church-state, Gen. 49:10, "Unto him shall the gathering of the people be." Thus is erected the visible church or kingdom of Christ in the
world; a society separate from the visible kingdom of the devil, and professing faith in, and obedience to Christ, outwardly bearing his badge, and the signs of his covenant. Among them is the ordinary seat of the administration of the covenant, the ordinary means of salvation, and offers of grace. In their land the voice of the turtle is heard, and the singing of birds, in the preaching of the glorious gospel; while there is a lasting winter over all the world besides. They have the Bible, and sabbaths, the ministry of the word, and the holy sacraments. Among them is to be found the communion of saints, and a church-government, instituted for controlling the unruly, suppressing sin and wickedness, and encouraging an orderly walk. And they have the privilege of heaven's protection; insomuch that the church shall be defended, and her enemies so restrained and conquered by her King, that she shall continue while the world stands, maugre all opposition that hell can make against her: Matt. 28:20, "Lo I am with you alway even unto the end of the world."
5. Lastly, Ruling and governing his true and kindly subjects agreeably unto the covenant, by which his royal prerogative is stated, and their privileges are secured, Isa. 9:6, "The government shall be upon his shoulder." Of this his government there are several acts, the chief of which are these following.
1st, He gives them the laws of the covenant; not only intimating the same unto them externally by his word; but teaching them internally by his Spirit, writing them upon the tables of their hearts, and leaving an indelible copy of them affixed there: Heb. 8:10, "I will put my laws into their mind, and write them in their hearts." These laws of the covenant are no other but the laws of the ten commandments, originally given to Adam in his creation, and at his transportation into paradise and settlement there, vested with the form of the covenant of works; and now unto believers in Christ, standing
without that form, in the covenant of grace as the eternal rule of righteousness, whereunto they are to be conformed by the grace of the covenant; the effectuating of which is committed by the Father to Jesus Christ as administrator thereof. And accordingly he carries it on, by his word and Spirit, in a suitableness to their nature as rational agents, and to their state; making these laws known to them, as the rule of life, unto which they stand bound by the authority, and matchless love of God their Creator and Redeemer; and withal inclining their hearts unto the obedience of the same.
2dly, He gives them the rewards of the covenant in the course of their obedience: Psalm 19:11, "In keeping of them there is great reward." He puts his people indeed to work and labour; but not to labour in the fire, and for vanity, as the servants of sin do: they are to work and labour, like the ox treading out the corn, which was not to be muzzled, but to have access at once to work and to eat. The service now done to Zion's King, hath a reward in this life, as well as a reward in the life to come. By the order of the covenant, there is privilege established to follow duty, as the reward thereof; the which order is observed by the King in his administration. Accordingly, he proposeth the privilege of comfort, to excite to the duty of mourning, Matt. 5:4, "Blessed are they that mourn for they shall be comforted:" the special tokens of heaven's favour, to excite unto a holy tender walk, John 14:21, "He that hath my commandments, and keepeth them,—shall be loved of my Father, and I will love him, and will manifest myself to him." In like manner to excite the same holy obedience, he proposeth the full reward in the life to come, 1 Cor. 9:24, "So run that ye may obtain." Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne." And so certainly doth he accomplish the promise of the reward of both kinds, that his people may be assured "their labour is not in vain in the Lord," 1 Cor. 15:51: for faithfulness is the girdle of his loins; and, in dispensing the
privileges to his people upon the back of their duty, he doth but observe the stated order of the covenant. Not that the order of the covenant is in every particular first—duty, then privilege: nay, it is first, privilege; next, duty; then privilege again; and so forward, till privilege and duty come both to perfection in heaven, not to be distinguished more. We to us if it were otherwise! truly, if it were otherwise, we could neither be brought into the covenant, nor kept within it in life: for how shall one at first believe, till once he is privileged with the quickening Spirit? and how shall a fallen saint renew his faith and repentance, till once he is privileged with new influences of grace? John 15:5, "Without me ye can do nothing." But here lies the matter, the leading privilege bringing in duty, there follows further privilege on the back of duty, according to the order of the covenant: and these further privileges are the rewards we speak of. And the scripture calls them rewards, even in respect of the saints: because they are given to a working saint, on the back of his work. Howbeit they are as far from the nature of a reward, strictly and properly so called, the which on the account of one's work is of debt to him, as the leading privileges are, that produce the working: but both the one and the other are equally the reward of Christ's work, in the most strict and proper notion of reward.
3dly, He ministers unto them the discipline of the covenant, in case of their disobedience. The discipline of the covenant is fatherly chastisement, which their state of imperfection in this life makes necessary to their welfare: and therefore it is secured for them in the covenant, Psalm 89:30, "If his children forsake my law:" ver. 32, "Then will I visit their transgression with the rod." Ver. 33, "Nevertheless"—ver. 34, "My covenant will I not break, nor alter the thing that is gone out of my lips." It belongs to the promissory part of the covenant, and particularly to the promise of sanctification: forasmuch as it is not vindictive, but medicinal; being an appointed
means of advancing holiness in them. He chastens for our profit, that we might be partakers of his holiness, Heb. 12:10. And thus it serves to purge iniquity, and to take away sin, Isa. 27:9; namely, in that as a fire melting down the paint and varnish of the defiling objects in the world, in our sight, and as a looking-glass shewing us our pollution, it occasions and excites us unto washing in the only laver of the blood of Christ, by faith. Now, the administering of the discipline of the covenant is committed unto Zion's King, John 5:22, "The Father hath committed all judgment unto the Son." Rev. 3:19, "As many as I love, I rebuke and chasten." And, as to the nature of it, it comprehends all manner of strokes upon their worldly substance, name, employments, and relations; all manner of bodily afflictions, diseases, and pains, incident to sinful flesh; even natural death itself, 1 Cor. 11:30, 32; and generally, all outward strokes which any of the children of men are liable to, Eccl. 9:2, "All things come alike to all." Moreover, it comprehends spiritual strokes, such as desertion, God's hiding his face from them, withdrawing the light of his countenance, their losing some measure of their graces and comforts, woundings of spirit, horrors of conscience, whereby they may be brought to the very brink of despair: so that, howbeit the casting them into hell is not within the compass of the discipline of the covenant, yet the casting a kind of hell into them, making them to roar by reason of disquietness of heart, Psalm 38:1, is within the compass of it. And, what is worse than any of all these, it comprehends their being harassed with horrid temptations, and set up as marks for Satan's fiery darts, Eph, 6:16, the hardening of their hearts, Isa. 63:17, and their being suffered to fall into one sin, and that a gross sin too, for the punishment of another, as in the case of David and Peter. All these things are within the compass of the discipline of the covenant; and believers are particularly and directly threatened with them, in case of their disobedience, to move them to beware of it: yea, and they are often inflicted by Zion's King on his beloved subjects, that,
by these marks of his displeasure against their sin, he may correct them, make sin bitter to them, and stir them up to repentance and watchfulness. And the worst of them all, even the very hardening of their hearts, and the punishing of one sin with another, are, by the sovereign grace of the covenant, made effectual for these holy ends: the which grace opening the heart in renewed repentance, godly sorrow for sin breaks forth the more forcibly, as waters do which have been long dammed up. Thus these bitter waters, running in the channel of the covenant, become healing waters: these sharp swords are, by the covenant, beaten into ploughshares; and these piercing spears into pruning-hooks. Of this discipline of the covenant, all the subjects of Christ in this world do partake: and they must be under it, till they arrive at perfection in the other world, Heb. 12:6–8.
4thly, He gives them the pardons of the covenant; the pardoning of crimes committed against the laws of God, being one of the royal prerogatives of Zion's King, whom "God hath exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins," Acts 5:31. He gives them the first pardon, removing the guilt of revenging wrath, in their justification; and he gives them also the subsequent pardons, removing the guilt of fatherly anger, upon their renewing the actings of faith and repentance, as was observed before. The Father having committed all judgment unto the Son, he hath the dispensing of Heaven's favours, according to the method and order of the covenant; and they are not only conferred for his sake, but by his hand.
5thly, He affords them the defence of the covenant, while in this life they are amongst their enemies, Psalm 89:18, "For the Lord is our defence; and the holy One of Israel is our king." Satan is their enemy, a malicious, subtile, and powerful enemy: but Christ is their friend, and takes them under his protection. He loves them dearly, as the
purchase of his own blood, the members of his own mystical body, and bearing his Father's image: he is infinitely wise, and can outshoot the devil in his own bow: and he is the stronger man, who can bind the strong man. The world joins issue with Satan in opposing them; but shall not prevail to ruin them, neither by force nor fraud: for greater is he, than the god of this world and all his dominion, 1 John 4:4, "Ye are of God, and have overcome them: because greater is he that is in you, than he that is in the world." Their worst enemies are within them, namely, the remains of corruption, which, in the depth of sovereign wisdom, are not expelled during this life; but left for their exercise and trial, and for the discovery of the power of the grace of their King. And he manifests his power, in keeping alive in them the spunk of holy fire, in the midst of an ocean of corruption; and causing it to make head against the same, until it quite dry it up: Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death!" Ver. 25, "I thank God, through Jesus Christ our Lord." He has all their enemies in chains, that they can act no further against them than he sees meet to permit: and at his pleasure he restrains them, bounding them by his power, as to the kind, degree, and continuance of their attacks, Psalm 76:10, "The remainder of wrath shalt thou restrain."
Lastly, He authoritatively completes the happiness of the covenant in them. He purchased it for them as a Priest: he reveals it to them as a Prophet: but as a King, he doth, in the way of authority, put them in full possession thereof, Matth. 25:34, "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And by the same authority he will pass sentence against his and their enemies, having fully conquered them, ver. 41. And so he will complete for ever the peace of his covenant-subjects.
Discovery of the Means by Which Sinners
Embrace the Covenant of Grace
And this, in one word, is by faith, or believing on Jesus Christ: Acts 16:31, "Believe on the Lord Jesus Christ, and thou shalt be saved." The covenant of grace is held forth unto you: God saith to every one of you, "I will make an everlasting covenant with you, even the sure mercies of David:" and to close the bargain with you, and state you personally in it, to all intents and purposes of salvation, all that is required of you is to hear, that is, to believe; "Hear, and your soul shall live," Isa. 55:3. He that believeth, is within the covenant of grace personally and savingly: he that believeth not, is still under the covenant of works, where the first Adam left him. Faith is the hand whereby one taketh hold of the covenant, signs it for himself, and closeth the bargain for his own salvation. It is the mouth whereby sinners consent to the covenant, that God becomes their God, and they his people. Although while ye are without the covenant, the working of perfect obedience under the pain of the curse is required of you; and more than that, suffering also, even to the satisfaction of justice; and both these, in virtue of the broken first covenant: and when ye are once brought within the covenant, obedience to all the ten commandments, and suffering of the discipline of the covenant in case of your failures, are required of you, in virtue of the new covenant ye are entered into: yet to enter you into the covenant, and instate you in it unto salvation, nothing is required of you, but that ye believe on Christ. Only believe, Mark 5:36, is the constant doctrine of the gospel in this point. Do what you will, and believe not, you remain in a state of damnation: whatever is done, or not done by you, believe, and you are in a state of salvation. If you should say it with your lips a thousand times over, that you accept of the covenant; if you should come under the most solemn and awful bond and
engagement to be the Lord's, expressly taking the same upon you in prayer, or otherwise; if you should write your covenant, and subscribe it with your hand; and should take the sacrament of Christ's body and blood upon it, to confirm all: yet if you do not with the heart believe on Jesus Christ, you embrace not the covenant, you miss the saving hold of it, and remain without the saving bond of it. And if you should this moment with the heart believe on Christ, having no access to speak, pray, write, or communicate: yet the moment you believe, you are personally and savingly instated in the covenant, never to fall out of it through the ages of eternity; God is your God, and all the promises of the covenant are yours: though you had missed the gripe of the covenant ten thousand times before: in that case you have it firm and sure: Mark 16:16, "He that believeth and is baptized, shall be saved: he that believeth not, shall be damned."
And that believing on Christ should be the appointed means of entering sinners into the covenant of grace, is very agreeable to the nature and end of that great transaction. The which appears by these two considerations following.
1. Hereby the grace of the covenant is preserved entire in the dispensation of the covenant; and by that means the promise is made sore to all the seed, Rom. 4:16. Faith is contradistinguished to works, as grace is to debt, chap. 4:4, 5. If any work or doing of ours were that upon which we were instated in the covenant, and got the right in the promises; then the covenant and benefit thereof would be of debt to us, contrary to the declared end and design of that method of salvation, which is to exalt the free grace of God, and to cut off all boasting from us, Eph. 2:8, 9. But the nature of faith's efficacy in the business is adapted to that end and design of the covenant; in as much as it is a grace, not giving, but purely receiving; taking all freely
from Christ, without money, and without price, laying the stress of the soul's acceptance with God wholly on what Christ bath done and suffered; and entirely renouncing all doings and sufferings of our own in that point. And thus the promise is sure to us: for whereas the plea of any work of ours would be a very uncertain one; faith's plea is ever sure and stedfast, as grounded allenarly on what Christ hath wrought.
2. Hereby the sinner's entering into the covenant is by uniting with Christ the representative, with whom it was made as partycontractor; which is the Scipture-account of the matter, John 10:9, "I am the door: by me if any man enter in, he shall he saved:" and so the unity of the covenant, and the representation in it, are preserved. If men entered into the covenant some other way, as by their accepting properly called terms to them proposed, and promising for themselves the performance of them: in that case the representation in the covenant is marred; and there would be in effect as many covenants of grace as there are persons embracing it at different times; at least, Christ's covenant would be one, and ours another distinct therefrom; the contrary of which is before evinced from the Scripture. But the covenant of grace being made with Christ as second Adam, in the name of all such as should be his; it plainly follows, that the only way of one's entering personally into it, must be by becoming his, standing related to the head of the covenant as our head: and it is by faith, and no work, nor consent of ours differing from faith, that we are united to him, and become members of his body, Eph. 3:17. How do we all enter personally into the covenant of works, so as to partake of the curse in it? Is it not through our becoming, by natural generation, branches of the first Adam, the representative in that covenant? Hereby every one of us is personally entered, and instated in that covenant, before we are capable to approve or disapprove of the same, to consent to it, or dissent from
it. Even so we enter personally into the covenant of grace, so as to partake of the benefits in it, by our becoming branches of the second Adam the representative therein: and that is through faith, in subjects capable of actual believing. It is by being ingrafted into Christ we come to partake of the covenant and benefits thereof. And hence it is, that infants, not capable of actual believing, nor of knowing what the covenant is, yet having the Spirit of faith, are personally entered into it, and instated in it; forasmuch as that Spirit of faith is effectual in them, to a real uniting them with Christ. Hereunto agrees God's giving Christ for a covenant; that in him people may have the covenant, and all the benefits thereof. As God, in making the covenant, took Christ for all, for the condition, and for the parties to receive the promises; he being the second Adam: so sinners, in accepting and embracing of the covenant, are to take him for all; the whole of the covenant, the parties and parts of it too being in him, forasmuch as he is God as well as man, second Adam.
And thus it appears, that uniting with Christ the head of the covenant, is a sinner's formal entering into the covenant: the which uniting with him being by faith on him, it is evident that it is by believing on Christ a sinner embraceth, enters into, and is instated in the covenant unto salvation. Wherefore reach Christ by faith, and ye reach the covenant: if ye miss him, ye miss the covenant, in point of life and salvation. But here ariseth a weighty question, to wit,
QUEST. What is that believing, by which one unites with Jesus Christ, and so enters into the covenant of grace? ANSW. The clearing of this point being so necessary to direct sinners in their way into the covenant, for their eternal salvation; we shall, for what now remains, address ourselves to the consideration thereof only.
And to begin with the word, by which the Holy Ghost expresseth what we call believing, whether in the Old or New Testament; whosoever shall duly consider the import of it, in the scripture-use thereof, will find, that it is just trusting, trusting a word, person, or thing. And hence the scripture-phrases of believing to, and believing in that is, trusting to, and trusting in; the former, phrases, however unusual with us in conversation, yet ordinary, both in the Old and New Testament, according to the originals. It is the trusting a word, as to a report, Isa. 53:1. In his words, Psalm 106:12. It is the trusting a person; so, in the style of the Holy Ghost, the Israelites believed in the Lord, and in Moses his servant, Exod. 14:31. He believed not in his servants, Job 4:18, that is, as we read it, he put no trust in them. And it is the trusting a thing too: so, in the same style, Job 39:12, "Wilt thou believe in him," to wit, the unicorn, "that he will bring home thy seed?" i. e. Wilt thou trust in him, that he will do it? Deut. 28:66, "Thou shalt not believe in thy life;" that is, as we read it, Thou shalt have none assurance of thy life; no trust in it, because no certainty about it. The phraseology is the same in the New Testament, as being brought into it from the Old, only in a different language. And taking the meaning of the Holy Ghost in this matter, from the words which he teacheth, as we are directed, 1 Cor. 2:13, we conclude, That faith or believing, so expressed by him in the Scripture, is, in the general, trusting, the trusting of a word, and of a person, and thing, held forth in that word.
The Faith of the Law Necessary to our
Entering into the Covenant of Grace
Whosoever then would enter into the covenant of grace, must in the first place have a faith of the law: for which cause, it is necessary,
that the law, as well as the gospel be preached unto sinners. And that faith of the law consists in a belief of these three things.
1. By it a man believes that he is a sinner. The holy law pronounceth him guilty: and he believes the report of the law concerning himself in particular; his heavy and sorrowful heart, by this faith, echoing to the voice of the law, guilty, guilty! Rom. 3:19. The which faith rests not on the testimony of man, whether spoken or written; but is a divine faith, founded upon the testimony of God, in his holy law, demonstrated by the Spirit of bondage, to be the voice of the eternal God, and the voice of that God to him in particular. And thus he believes, (1.) That his life and conversation is sinful, displeasing and hateful in the sight of a holy God, according to the divine testimony, Rom. 3:12, "They are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one." He is convinced, that he is gone out of the way of God, and walking in the way of destruction; that the number of his errors of omission and commission he cannot understand; and that all his righteousness, as well as his unrighteousness, are as filthy rags before the Lord. (2.) That his heart is full of mischief and iniquity, according to the divine testimony, Jer. 17:9, "The heart is deceitful above all things, and desperately wicked." The law shining into the heart, discovers divers lusts there, which he little noticed before; and pressing the unholy heart, irritates them: and thus such a mystery of iniquity within his breast opens to his view, as he could never before believe to have been there. Rom. 7:3, "I was alive without the law once: but when the commandment came, sin revived, and I died." (3.) That his nature is quite corrupted, as one dead in trespasses and sins, according to the divine testimony, Eph. 2:1. To the verdict of the law, "Who can bring a clean thing out of an unclean?" Job 14:4, his soul, by this faith, echoes back, unclean, unclean! "I was shapen in iniquity, and in sin did my mother conceive me." He is convinced his disease is
hereditary and natural: and that therefore his nature must be renewed: that otherwise, he not only does no good, but can do no good. In all these respects, he believes himself to be an object loathsome in the sight of God; loathsome in his nature, heart, and life.
2. By it a man believes, that he is a lost and undone sinner, under the curse of the law; liable to vengeance, according to the divine testimony, Gal. 3:10, "Cursed is every one that coutinueth not in all things written in the book of the law to do them." He can no more look upon the curse as some strange thing, belonging only to some monsters of wickedness, and not to him: for the Spirit of the Lord, as a Spirit of bondage, applies it closely to him; as if he said, thou art the man. And like one under sentence of death pronounced against him, he groans out his belief of it, under the pressure thereof, Luke 15:17, I perish.
3 Lastly, By it a man believes his utter inability to recover himself. He believes, that he cannot, by any doings or sufferings of his, remove the curse of the law from off him; according to the divine testimony of our being without strength in that point, Rom. 5:6; nor change his own nature, heart, and life, so as to render them acceptable to God; according to the infallible testimony, Jer 13:23, "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." He is, in his own eyes, as in the sight of God, a spiritually dead man; legally dead, and morally dead, as the apostle testifies of himself in that case, Rom. 7:9.
This is the faith of the law. And the effect of it is a legal repentance, whereby a sinner is broken and bruised with fear and terror of the wrath of God; grieves and sorroweth for sin, as a ruining and destructive evil; and therefore really desires to be freed from it;
despairs of salvation by himself; and seriously looks out for relief another way, Acts 2:17, and 16:29, 30. Thus the law is our schoolmaster to bring us unto Christ; and the faith of the law, makes way for the faith of the gospel. Not that either this legal faith, or legal repentance, is the condition of our welcome to Christ and the covenant of grace: our access to Christ and the covenant is proclaimed free, without any conditions or qualifications required in us, to warrant us sinners of mankind to believe on Jesus Christ, as was shown before. But they are necessary to move and excite us, to make use of our privilege of free access to Christ and the covenant, insomuch that none will come to Christ, nor embrace the covenant, without them in greater or lesser measure. Even as if a physician should cause proclaim, that he will freely cure all the sick of such a place, that will employ him: in which case, it is plain, none will employ him, but such as are sensible of some malady they labour under; yet that sense of a malady is not the condition of their welcome to that physician; nor is it requisite for his curing them, but for their employing him.
Now, in calling you to embrace the covenant, ye are called indirectly, and by consequence, to this faith of the law, namely, to believe that ye are sinners in life, heart, and nature; lost and undone, under the curse; and utterly unable to recover yourselves. Yet it is not saving faith, nor doth it instate one in the covenant of grace; that is peculiar to another kind of believing: of which in the next place.
The Faith of the Gospel Necessary to our
Entering into the Covenant of Grace
This Faith Fully Explained, and Objections Satisfactorily Answered
Saving faith, which unites to Christ, is the faith of the gospel. For the gospel only is the ministration of righteousness 2 Cor. 3:9. It is in it that the righteousness, of faith is revealed unto faith, revealed to be believed on, Rom. 1:17. It is the alone word which gives sinners the notice of a Saviour, of the atoning blood, and the new covenant in that blood; and therefore is the only word by which saying faith is begotten in the heart of a lost sinner. In the word of the gospel, the Lord and Saviour Christ, with all his benefits and covenant, is; and that to be believed on, as appears from Rom 10:6, 7, 8, 9. So that, the word of the gospel, being received by believing, we have Christ, and his covenant, with all the benefits thereof: saving faith being indeed the echo of the quickened soul, to the word of grace that bringeth salvation; a trusting of the word of the gospel, and the person, to wit, the Saviour, and the thing, therein held forth to us, to be believed on for salvation. Mark. 1:16, "Believe the gospel." Is. 53:1, "Who hath believed our report?" Gal. 3:2, "The hearing of faith." This is that believing, by which we are united to Christ, entered into the covenant of grace, and instated therein unto salvation. The which believing may be explained in four particulars; (1.) The faith of Christ's sufficiency; (2.) The faith of the gospel-offer; (3.) The faith of our right to Christ; and, (4.) The faith of particular trust for salvation. So putting the
QUESTION, What is that believing, by which I, a lost sinner, under the curse of the law, may unite with Jesus Christ, and so enter into; and be instated in the covenant of grace, to my eternal salvation? We ANSWER thereto directly in these four particulars, by way of direction in this momentous point, whereon salvation depends.
1. The Faith of Christ's Sufficiency
In the first place, you are to believe, that there is a fulness of salvation in Christ for poor sinners. This is the constant report of the gospel concerning him, Eph. 3:8, "That I should preach among the Gentiles the unsearchable riches of Christ." Heb. 7:25, "He is able to save them to the uttermost, that come unto God by him." In the word of the gospel Christ is held forth as an able Saviour; able to save men from their sins, and from the wrath of God. His merit is a sufficient sconce against the tempest of fiery wrath, which incensed justice is ready to cause to fly forth against transgressors: Isa. 32:2, "A man shall be a covert from the tempest." His Spirit is sufficient to sanctify the most unholy: 1 Cor. 6:11, "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." The righteousness be fulfilled as the condition of the covenant, is so valuable in itself, and in the eyes of his Father, that it is sufficient to procure justification, sanctification, and all other saving benefits to sinners, who in themselves deserve death and damnation: so that they are happy who are in him; they shall never perish, but have everlasting life, being eternally secure under the covert of his righteousness, as a sufficient defence. Believest thou this?
This is the general faith of the gospel, which being without particular application, doth not unite the sinner to Christ, nor enter him into the covenant; and may be found in reprobates and fallen angels, being only an assent in general to the truth of the doctrine of the gospel, Matth. 13:20, 31, and 8:29. But by the nature of the thing, it is necessarily prerequisite to a faith of particular application: for I must first believe a saying to be true in itself, before I can trust to it for my part: I must first believe a thing to be good in itself, before I can believe that it is good for me.
But where the faith of the gospel is carried forward to uniting with Christ, the effect of this general faith is very valuable, as well as necessary. And that is, an high esteem of Christ and his covenant, an ardent desire of union and communion with him, a longing for his righteousness, as a hungry man longs for meat, or a thirsty man for drink. The man sees indeed, that he has no special interest in Christ and his righteousness; but he would fain have it: all is sapless to him without it; his soul within him cries, give me Christ, or else I die: and he is content to part with all for him, and to take him for all. This is taught us in the parables of the treasure hid in the field, and of the pearl of great price, the finding out of which moves to sell all, and to buy them, Matth. 13:44, 45, 46.
Howbeit this esteem and desire of Christ is different from that which follows upon the soul's union with Christ, when once faith hath taken possession of him and his benefits, and hath got a view of his intrinsic supereminent worth and value: the which is mentioned, 1 Pet. 2:7; Psalm 73:25. The true spring of all this esteem and desire, is the principle of self-preservation, and the view of Christ as suited to that end. The merchant man is seeking goodly pearls for his own enriching; and seeing that the one pearl will answer that design, he is restless till he have it. The poor sinner is hotly pursued with the law's curse, which is still ringing death and damnation in his ears. In the mean time, he gets a distant view of the city of refuge; and therefore he makes forward to it with all speed: but what makes him run, but life, life, precious life, that he may not perish? Verily, he cannot be expected to act from a generous principle, before he is united to Christ: John 15:5, "Without me ye can do nothing." But let him not fear: he is welcome to Christ, even coming to him from no higher principle. The truth is, the Lord Jesus, by his Spirit, sets the principle of self-preservation astir, being a thing in itself good; and useth it as a mean to hasten sinners unto him. This is evident from the
complaint, John 5:40, "And ye will not come to me, that ye might have life." Can one imagine our Lord will reject a sinner coming to him for life, when he complains that sinners will not come to him for that end?
II. The faith of the gospel-offer
IN the next place, you must believe, that Jesus Christ, with his righteousness, and all his salvation, is by himself offered to sinners, and to you in particular. This is the plain voice of the gospel to all unto whom it comes, Isa. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price." Rev. 22:17, "Whosoever will, let him take the water of life freely." Prov. 8:4, "Unto you, O men, I call, and my voice is to the sons of man." But alas! few believe it: yea, none will believe it to purpose till the Spirit of the Lord make it plain to them, and persuade them by an inward illumination. Many secure sinners hear the gospel, and are glad of the offer: but they discern not Christ's voice in it. They hear it not, as the word of the Lord Christ himself to them; but as the word of men: hence it hath no due authority upon their consciences; so they pass it over lightly. Thus were his offers of himself entertained, when made by his own mouth, but he not discerned as the eternal Son of God, and Saviour of the world. So, in the congregation of Nazareth, all bare him witness, and wondered at the gracious words which proceeded out of his mouth. But they said, is not this Joseph's son? Luke 4:22. And in a little they rose up, and thrust him out of the city, ver. 29. Again, when the voice of Christ is discerned in the offer by the convinced sinner; then the sinner is ready to conclude, that it is to others, but not to him. Unbelief saith, but our bones are dried, and our hope is lost, we are cut off for our parts, Ezek. 37:11. They cannot believe, that so good news from heaven concerns them, or
that such a word is directed unto them. And thus men not believing God in the record given of his Son, that he is, with all his salvation, offered to them, do make him a liar, 1 John 5:10.
But where saving faith is a-working, the word of the gospel-offer is, by the Holy Spirit, applied to the soul in particular with power, as the word of the Lord himself, and not of men; whereby the man is assured, that it is the voice of Christ, and to him in particular: whereupon he applies it to himself by believing: 1 Thess. 1:5, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." Chap. 2:13, "The word of God, which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe." This is altogether necessary; insomuch that without it there can be no receiving of Christ, forasmuch as otherwise the soul can see no solid ground and foundation of faith, for it is evident there can be no receiving aright, where the sinner doth not believe the offer to be to him in particular. And here begins the application of faith, an application tending to union with Christ.
Wherefore, if you would unite with Christ, and so enter into the covenant of grace, sist yourselves before the Lord as condemned sinners, under the curse of his law; and hear and believe the word of his gospel, as directed to you condemned and cursed sinners in particular. So will it come unto you, as the rising sun, to one sitting in darkness, and in the shadow of death; or as the offer of a pardon, to one under sentence of death. And let not your heart misgive you by unbelief; but firmly believe the offer to be made by Christ himself unto you, as it is in very deed, Isa. 55:3, "Hear, and your soul shall live, and I will make an everlasting covenant with you."
But here it is necessary to remove the following objections.
OBJECTION 1. But Christ is now in heaven, and I hear no voice from thence: how then can I believe that he himself is offering himself to me? ANSWER. Though Christ is in heaven, yet he is speaking from heaven to us; howbeit not by a voice sounding through the clouds, yet by a voice sounding in the gospel: Heb. 12:25, "See that ye refuse not him that speaketh—that speaketh from heaven." And not only is his voice in the word of the gospel, but he himself by his Spirit is in it, as the apostle teacheth, Rom. 6, 7, 8. Thence it is, that it is a quickening word to dead souls: John 6:63, "The words that I speak unto you, they are spirit, and they are life." It is the lively seed, whereof the new creature is formed, 1 Pet. 1:23. Jesus Christ did once, by a voice sounding through the clouds, speak a word of conviction, Acts 9:4, 5. But even in that case, the word of the offer of himself was remitted to the preaching of the gospel by a messenger thereto appointed, ver. 6. And the voice of Christ sounding in his written word, is more sure than a voice sounding through the clouds, 2 Pet. 1:18, 19. This voice in the word is the stated ground of faith, with which faith must close for salvation: Rom. 1:16, "The gospel of Christ: it is the power of God unto salvation, to every one that believeth." Ver. 17, "For therein is the righteousness of God revealed from faith to faith." And there is no true saving faith, where it is not received as the very voice of the Lord himself, 1 Thess. 2:13. Therefore you must receive the word of the gospel, as the word of Christ himself, as in very deed it is.
OBJECTION 2. But Christ in the word of the gospel doth not name me: how then can I believe that he offereth himself, his righteousness and salvation, to me in particular? ANSWER. Neither doth he name you in the word of the law, whether in the commands thereof, or in the curse thereof. How do you come to believe that you are a sinner? Is it not, that, the commands of the law being directed to all men, you conclude and believe, that, you being of the number of mankind,