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the covenant, upon, the condition of it, as hath been already evinced; and in virtue of the promises of the covenant, they are produced in the elect; therefore they cannot be the condition of the cave nant. And elect infants are saved, tho' they are neither capable of believing nor of obeying: how. beit, the condition of the covenant must needs be performed, either by themselves who are saved, or else by another in their stead. Therefore Christ's fulfilling all righteousness, which is the only obedience performed in their stead, must be the alone proper condition of the covenant.

5. Lastly, The covenant of grace doth so exclude our boasting, as the covenant of works did not. This is clear from Rom. iii. 27. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. But if any deed or work of ours be the condition of the covenant of grace, in whole or in part, our boasting is not excluded, but hath place therein, as in the covenant of works; the. difference being at most but in point of degrees : for, according to the scripture, it is working, or fulfilling the condition of a covenant, that gives the ground of boasting; forasmuch as to bim that worketh, the reward is reckoned of debt: and life being of or by works in the covenant of works, though not in the way of proper merit, but in the way of paction or compact only, this gave men the ground of boasting in that covenant, according to the scripture. Therefore, fo far as life and falvation are of or by any work or deed of ours, as fulfilling the condition of the covenant of grace, our boasting is not exclud. ed, but hath place therein as in the covenant of works. Wherefore, since the covenant of grace is so framed, as to leave no ground for our boasting, no work or deed of ours, but Christ's fulfilling all righteousness, even that alone, is the condition of the covenant of grace: and our life and falvation are


neither of works, nor by works, as fulfilling the condition of the covenant: Tit. iii. 5. Not by works of righteousness, which we have done, but according to his mercy he saved us. Eph. ii. 9. Not of works, left any man should boast.

God forbid we should go about to justle faith and obedience out of the covenant of grace! Those who do fo in principle or practice, will thereby juftle themselves out of the kingdom of heaven: Matth. v. 19. Whosoever shall freak one of these least command, ments, and shall teach men so, he shall be called the least in the kingdom of heaven; that is, he shall be treated as he treated that one of these commandments, he shall be judged unworthy of the fellowship of that kingdom. Faith is necessary savingly to interest us in Jesus Christ the head of the covenant: and none can attain to eternal happiness, without actual believing; who are subjects capable of it: nor can any attain it without the Spirit of faith indwelling inthem. Obedience is necessary, as the chief subordinate end of the covenant, being that whereby God hath his glory he designed therein; and without obedi. ence begun here, none who are subjects capable of it, can see heaven. But withal it is necessary, that they be kept in the place and station assigned them in the covenant by the Father and the Son from e.' ternity. By faith we personally embrace the cove. nant, consent to, and rest in the condition of the covenant fulfilled by Christ; and so are justified and brought into a state of falvation : John X. 9. I am the door: by me if any man enter in, he shall be sav-, ed. Compare John i. 12. and ii. 16. and xiv. 6. By evangelical repentance and gospel obedience, we testify our thankfulness to God, and evidence the truth of our faith, and our being within the covenant: 1 Pet. ii. 9. Ye are a cholen generation, a royal priesthood, an holy nation, a peculiar people ; that ye should shew forth the praises of him who hath




called you out of darkness into his marvellous light: ver, 1o. Which in time past were not a people, but are now the people of God; which had not obtained

mercy but now have obtained mercy. Compare Rom. vi. 13. and xij. 1., 2. I Cor. vi. 20.

This the prophet taught the Jewish church of old, Mic. vi. 8. He halb shewed thee, O man, what is good; and what doth the Lord require of thee; but to do juftly, and to love mercy, and to walk humbly with thy God? In the oth verse a most important question is put, concerning the acceptance of a sin. ner with God, how it may be obtained, wherewith Shall I come before the Lord? and several costly expedients for that purpose are proposed by the finner, even to the giving of the fruit of his body for the fin of bis foul, ver. 6. 7. But the prophet answers that question in a word, tacitly upbraiding them with gross stupidity, in their groping for the wall in broad day-light, even as in the night: He hath shewed thee, O man what is good, that is, what is goodly, valuable and acceptable, in the light of God, for that purpose, even for a sinner's obtaining pardon and acceptance with God; namely, the Messias, Jesus Christ sacrificed for finners. This was what God had all along, by his prophets, and by the whole ceremonial law, pointed out to them, and set before them, as the good for that purpose, that they might by faith look thereunto, and be saved, Ifa. xlv. 22. And in the style of the Holy Ghost, Chrilt crucified is elsewhere fpoken of under the fame notion : 2 Chron. xxx. 18. The good Lord pardon every one that prepareth his heart to seek God: Orig. Jehovah the good make atonement for, &c. Psalm 1xxxv. 12. The Lord shall give thee that which is good; or, Mall give the good. Compare John iv. 10. If thou knewest the gift of God, and who it is. Ifa. lv. 2. Eat ye that which is good. Compare John vi. 55. My flesh is meat indeed. Job xxxiv. 4. Let us know among


ourselves what is good. Ver. 5. For Job hath said I am righteous. Now, being thus accepted of God, what doth he require of thee in point of gratitude, but to do justly, as one accepted not without a righteousness answering the demands of justice and judg. ment; and to love mercy, as one who hath obtained mercy, and to walk humbly with thy God, as one who is free grace's debtor? In the same manner of expression doth Moses address himself to the people secured of the poffesfion of Canaan by the oath of God, and being just to enter upon it. Deut. x. II, 12. And now, Ifrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, &c. namely, in point of gratitude, for his giving thee that good land,

Infer. From what is faid it appears, that your life and salvation entirely depend on your special interest in Christ's righteousness. If ye are possessed of it, your Salvation is fecure; if not, falvation is far from you. If you were never fo full of your own righteousness, works, doings, and fufferings, all is but filthy rags in this case, and cannot give you a right or title to life: and altho' you can see nothing of your own in yourselves, which you can lean to before the Lord, yet if the righteousness of Christ is yours in possession, by faith, your life and salvation are firm as a rock.

Case, How then shall I know that Christ's righteousness is indeed mine in possession? Anf. The Lord himself gives a distinguishing character of such happy possessors, Hearken unto me, ye that knozu righteousness, the people in whose heart is my law. They that know righteousness, are, in the style of the scripture, those whose it is, agreeable to the phrase, Matth. XXV. 12. I know you not, q. d. Ye are none of mine, I acknowledge you not as mine. So this character consists of two parts. (1.) They are such as acknowledge Christ's righteousness as their only righteousness in the light of God, and look to it alone for

life and falvation, renouncing all their own righteousness : Ifa. liii. 11. By his knowledge thall my righteous fervant justify many; that is, by the knowledge or acknowledgment of him, which is by faith. (2.) They have the law of God in their hearts. The righteous people, righteous by faith, are a holy people. They make conscience of internal obedience; for the holy law rules within them, even there whi'ther no eye reacheth, but the eyes of God and their own consciences. So they are distinguished from hy. pocrites, who are like unto whited fepulchres, beauti. ful outward, but within full of all uncleanness. They make conscience of external obedience too; for as the candle burning within the lanthorn will shine through it, so the law of God ruling in the heart, cannot miss to rule in the life and conversation too ; Mat, vi. 22. If therefore thine eye be single, thy whole body shall be full of light. And so they are distin. guished from the profane, whose unholy lives de. clare them to haye neither part nor lot in this righteousness : Psalm xxiv. 3, 4. Who mall stand in his holy place? He that haih clean hands. And the law is not only in their minds by its light, to drive them to obedience; as in the case of legalists, who work like daves ; but it is in their heart and affections, discovering to their fouls the beauty of holiness; and so drawing them to all obedience, and causing them to work like fons to a father. Their hearts are reconciled to the purity of the holy law, and they delight in it after the inward man, Rom. vii. 22. and would fain reach a full conformity unto it, saying from the heart, that my ways were directed to keep thy statutes ! Pfalm cxix. 5.

Secondly, To unfold that righteousness, the fulfill. ing of which was made the condition of the cove nant of grace, we shall view it in the feveral parts thercof. That righteousness, forasmuch as it was to be fulfilled in the room and stead of Unners, was G


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