Object. But is it possible that He should so soon give infinite justice a satisfaction, a complete satisfaction? for the eternal G.o.d doth require an eternal lying under the curse, to the end He may be eternally satisfied.

Answ. Indeed, that which is infinite must have an eternity to satisfy G.o.d in--that is, they that fall into the prison and pit of utter darkness must be there to all eternity, to the end the justice of G.o.d may have its full blow at them. But now He that I am speaking of is G.o.d, and so is infinite (Isa 9:6; t.i.tus 1:16,17; Heb 1:8,9; Phil 2:4-6). Now, He which is true G.o.d is able to give in as little a time an infinite satisfaction as Adam was in giving the dissatisfaction. Adam himself might have given satisfaction for himself as soon as Christ had he been very G.o.d, as Jesus Christ was.

For the reason why the posterity of Adam, even so many of them as fall short of life, must lie broiling in h.e.l.l to all eternity is this--they are not able to give the justice of G.o.d satisfaction, they being not infinite, as aforesaid. "But Christ," that is, G.o.d-man, "being come an High Priest," that is, to offer and give satisfaction, "of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own,"--mark you that, "but by His own blood He entered in once into the holy place, having obtained eternal redemption for us." But how? "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit,"

who through the power and virtue of His infinite G.o.dhead, "offered Himself without spot to G.o.d, purge your conscience from dead works to serve the living G.o.d? And for this cause," that is, for that He is G.o.d as well as man, and so able to give justice an infinite satisfaction, therefore, "He is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance" (Heb 9:11-15). As I said before.

Object. This is much; but is G.o.d connected with this? Is He satisfied now in the behalf of sinners by this Man's thus suffering? If He is, then how doth it appear?

Answ. It is evident, yea, wonderful evident, that this hath pleased Him to the full, as appeareth by these following demonstrations.--

First. In that G.o.d did admit Him into His presence; yea, receive Him with joy and music, even with the sound of the trumpet, at His ascension into Heaven (Psa 47:5). And Christ makes it an argument to His children that His righteousness was sufficient, in that He went to His Father, and they saw Him no more, "of righteousness,"

saith He, "because I go to My Father, and ye see Me no more" (John 16:10). As if He had said, My Spirit shall show to the world that I have brought in a sufficient righteousness to justify sinners withal, in that when I go to appear in the presence of My Father on their behalf, He shall give Me entertainment, and not throw Me down from Heaven, because I did not do it sufficiently.

Again; if you consider the high esteem that G.o.d the Father doth set on the death of His Son, you will find that He hath received good content thereby. When the Lord Jesus, by way of complaint, told His Father that He and His merits were not valued to the worth, His Father answered, It is a light thing that I should give Thee, O My Servant, to bring Jacob again; "I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth" (Isa 49:6). As if the Lord had said, "My Son, I do value Thy death at a higher rate than that Thou shouldst save the tribes of Israel only; behold the Gentiles, the barbarous heathens, they also shall be brought in as the price of Thy blood.

It is a light thing that Thou shouldest be My Servant only to bring, or redeem, the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth." 12

Again; you may see it also by the carriage of G.o.d the Father to all the great sinners to whom mercy was proffered. We do not find that G.o.d maketh any objection against them to come to Him for the pardon of their sins; because He did want a satisfaction suitable to the greatness of their sins. There was Mana.s.seh, who was one that burned his children in the fire to the devil, that used witchcraft, that used to worship the host of heaven, that turned his back on the Word that G.o.d sent unto him; nay, that did worse than the very heathen that G.o.d cast out before the children of Israel (2 Chron 33:1-13). Also those that are spoken of in the Nineteenth of Acts, that did spend so much time in conjuration, and the like, for such I judge they were, that when they came to burn their books, they counted the price thereof to be fifty thousand pieces of silver (Acts 19:19). Simon Magus also, that was a sorcerer, and bewitched the whole city, yet he had mercy proffered to him once and again (Acts 8). I say, it was not the greatness of the sins of these sinners; no, nor of an innumerable company of others, that made G.o.d at all to object against the salvation of their souls, which justice would have constrained Him to had He not had satisfaction sufficient by the blood of the Lord Jesus. Nay, further, I do find that because G.o.d the Father would not have the merits of His Son to be undervalued, I say, He doth therefore freely by His consent let mercy be proffered to the greatest sinners--in the first place, for the Jews, that were the worst of men in that day for blasphemy against the Gospel; yet the Apostle proffered mercy to them in the first place--"It was necessary," saith he, "that the Word of G.o.d should first have been spoken to you" (Acts 3:26; 13:46). And Christ gave them commission so to do; for, saith He, Let repentance and remission of sins be preached in My name among all nations, and begin--mark that, "beginning at Jerusalem" (Luke 24:47), Let them that but the other day had their hands up to the elbows in My heart's blood have the first proffer of My mercy. And, saith Paul, "For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting" (1 Tim 1:16).

As the Apostle saith, those sinners that were dead, possessed with the devil, and the children of wrath, He hath quickened, delivered, and saved. That He might, even in the very "ages to come He might show the exceeding riches of His grace in His kindness toward us,"

and that "through Christ Jesus" (Eph 2:7).

Second. It is evident that that which this Man did as a common person He did it completely and satisfactorily, as appears by the openness, as I may so call it, which was in the heart of G.o.d to Him at His resurrection and ascension--"Ask of Me," saith He, "and I shall give Thee the" very "heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession" (Psa 2:8).

And this was at His resurrection (Acts 13:33). Whereas, though He had asked, yet if He had not given a full and complete satisfaction, justice would not have given Him any thing; for justice, the justice of G.o.d, is so pure, that if it be not completely satisfied in every particular, it giveth nothing but curses (Gal 3:10).

Third. It is yet far more evident that He hath indeed pleased G.o.d in the behalf of sinners, in that G.o.d hath given Him gifts to distribute to sinners, yea, the worst of sinners, as a fruit of His satisfaction, and that at His ascension (Psa 68:18). Christ hath so satisfied G.o.d, that He hath given Him all the treasures both of Heaven and earth to dispose of as He seeth good; He hath so pleased G.o.d, that He hath given Him a name above every name, a sceptre above every sceptre, a crown above every crown, a kingdom above every kingdom; He hath given Him the highest place in Heaven, even His own right hand; He hath given Him all the power of Heaven and earth, and under the earth, in His own hand, to bind whom He pleaseth, and to set free whom He thinks meet; He hath, in a word, such a high esteem in the eyes of His Father, that He hath put into His hands all things that are for the profit of His people, both in this world and that which is to come; and all this as the fruit of His faithfulness in doing of His work, as the Mediator of the new covenant (Phil 2:9; Rev 19:6). Thou hast ascended on high, Thou hast led captivity captive, Thou hast received gifts--mark, Thou hast received them--for men, even for the worst of men, for the rebellious also; and hath sent forth some, being furnished with these gifts; some, I say, for the work of the ministry, to the edifying of them that are already called, and also for the calling in of all those for whom He covenanted with His Father, till all come in the unity of faith, etc. (Eph 4:8-13).

Fourth. It doth still appear yet far more evident; for will you hear what the Father Himself saith for the showing of His well-pleasedness in these two particulars--First, in that He bids poor souls to hear and to do as Christ would have them (Matt 3:17; Luke 9:35).

Secondly, in that He resolves to make them that turn their backs upon Him, that dishonour Him, which is done in a very great measure by those that lay aside His merits done by Himself for justification; I say, He that resolved to make this His footstool, where He saith, "Sit Thou at My right hand, until I make Thine enemies Thy footstool"

(Psa 110:1). Are they enemies to Thee? saith G.o.d. I will be even with them. Do they slight Thy merits? Do they slight Thy groans, Thy tears, Thy blood, Thy death, Thy resurrection and intercession, Thy second coming again in heavenly glory? I will tear them and rend them; I will make them as mire in the streets; I will make Thy enemies Thy footstool (Matt 22:44; Heb 1:13; 10:13). Ay, saith He, and "Thou shalt dash them in pieces like a potter's vessel"

(Psa 2:9). Look to it you that slight the merits of the blood of Christ.

Fifth. Again further; yet G.o.d will make all the world to know that He hath been and is well pleased in His Son, in that G.o.d hath given, and will make it appear He hath given, the world to come into His hand; and that He shall raise the dead, bring them before His judgment-seat, execute judgment upon them, which He pleaseth to execute judgment on to their d.a.m.nation; and to receive them to eternal life whom He doth favour, even so many as shall be found to believe in His name and merits (Heb 2). "For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man. For the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of d.a.m.nation"

(John 5:26-29). Ay, and the worst enemy that Christ hath now shall come at that day with a pale face, with a quaking heart, and bended knees, trembling before Him, confessing the glory of His merits, and the virtue there was in them to save, "to the glory of G.o.d the Father" (Rom 14:11; Phil 2:11).

Much more might be added to discover the glorious perfection of this Man's satisfaction; but for you that desire to be further satisfied concerning this, search the Scriptures, and beg of G.o.d to give you faith and understanding therein; and as for you that slight these things, and continue so doing, G.o.d hath another way to take with you, even to dash you in pieces like a potter's vessel; for this hath Christ received of His Father to do unto you (Rev 2:27).

Thus I have showed you in particular, that the Covenant of Grace of G.o.d is free and unchangeable to men--that is, in that it hath been obtained for men, and that perfectly, to the satisfying of justice, and taking all things out of the way that were any ways a hindrance to our salvation (Col 2:14).

The Covenant of Grace unchangeable; the opposers answered.

The second thing for the discovering of this freeness and constancy of the Covenant of Grace of G.o.d is manifested thus--

First. Whatsoever any man hath of the grace of G.o.d, he hath it as a free gift of G.o.d through Christ Jesus the Mediator of this covenant, even when they are in a state of enmity to Him, whether it be Christ as the foundation-stone, or faith to lay hold of Him, mark that (Rom 5:8,9; Col 1:21,22). "For by grace are ye saved through faith; and that not of yourselves," not for anything in you, or done by you for the purchasing of it, but "it is the gift of G.o.d," (Eph 2:8) and that bestowed on you, even when ye "were dead in trespa.s.ses and sins" (Eph 2:1,9). Nay, if thou hast so much as one desire that is right, it is the gift of G.o.d; for of ourselves, saith the Apostle, we are not able to speak a good word, or think a good thought (2 Cor 3:5).

Was it not grace, absolute grace, that G.o.d made promise to Adam after transgression? (Gen 3:15). Was it not free grace in G.o.d to save such a wretch as Mana.s.seh was, who used enchantments, witchcraft, burnt his children in the fire, and wrought much evil? (2 Chron 33). Was it not free grace to save such as those were that are spoken of in the 16th of Ezekiel, which no eye pitied? Was it not free grace for Christ to give Peter a loving look after he had cursed, and swore, and denied Him? Was it not free grace that met Paul when he was agoing to Damascus to persecute, which converted him, and made him a vessel of mercy?

And what shall I say of such that are spoken of in 1 Corinthians 6:9, 10, speaking there of fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners, the basest of sinners in the world, and yet were washed, and yet were justified; was it not freely by grace? O saints, you that are in heaven cry out, "We came hither by grace; and you that are on the earth, I am sure you cry, If ever we do go thither, it must be freely by grace!"

Second. In the next place, it appears to be unchangeable in this--1.

Because justice being once satisfied doth not use to call for the debt again. No; let never such a sinner come to Jesus Christ, and so to G.o.d by Him, and justice, instead of speaking against the salvation of that sinner, it will say, I am just as well as faithful to forgive him his sins (1 John 1:9). When justice itself is pleased with a man, and speaks on his side, instead of speaking against him, we may well cry out, Who shall condemn? 2. Because there is no law to come in against the sinner that believes in Jesus Christ; for he is not under that, and that by right comes in against none but those that are under it. But believers are not under that--that is, not their Lord, therefore that hath nothing to do with them; and besides, Christ's blood hath not only taken away the curse thereof, but also He hath in His own Person completely fulfilled it as a public Person in our stead. (Rom 7:1-4). 3. The devil that accused them is destroyed (Heb 2:14,15). 4. Death, and the grave, and h.e.l.l are overcome (1 Cor 15:55; Hosea 13:14). 5. Sin, that great enemy of man's salvation, that is washed away (Rev 1:5). 6.

The righteousness of G.o.d is put upon them that believe, and given to them, and they are found in it (Phil 3:8-10; Rom 3:22). 7. Christ is always in Heaven to plead for them, and to prepare a place for them (Heb 7:24; John 14:1-4). 8. He hath not only promised that He will not leave us, nor forsake us, but He hath also sworn to fulfill His promises. O rich grace! O free grace! Lord, who desired Thee to promise? who compelled Thee to swear? We use to take honest men upon their bare word, but G.o.d, "willing more abundantly to show unto the heirs of promise the immutability of His counsel," hath "confirmed it by an oath: that by two immutable things," His promise and His oath, "in which it was impossible for G.o.d to lie," or break either of them, "we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb 6:17-18).

I will warrant you, G.o.d will never break His oath; therefore we may well have good ground to hope from such a good foundation as this, that G.o.d will never leave us indeed. Amen.

Third. Not only thus, but, 1. G.o.d hath begotten believers again to Himself, to be His adopted and accepted children, in and through the Lord Jesus (1 Peter 1:3). 2. G.o.d hath prepared a kingdom for them before the foundation of the world, through Jesus Christ (Matt 25:34). 3. He hath given them an earnest of their happiness while they live here in this world. "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory," and that through this Jesus (Eph 1:13,14). [These things are more fully laid down in that part of the book which containeth the discourse of the privileges of the new covenant]. 4. If His children sin through weakness, or by sudden temptation, they confessing of it, He willingly forgives, and heals all their wounds, reneweth His love towards them, waits to do them good, casteth their sins into the depths of the sea, and all this freely, without any work done by men as men--Not for your own sakes do I do this, O house of Israel, be it known unto you, saith the Lord, but wholly and alone by the blood of Jesus (Eze 36:23,23).

5. In a word, if you would see it altogether, G.o.d's love was the cause why Jesus Christ was sent to bleed for sinners. Jesus Christ's bleeding stops the cries of Divine justice; G.o.d looks upon them as complete in Him, gives them to Him as His by right of purchase.

Jesus ever lives to pray for them that are thus given unto Him.

G.o.d sends His Holy Spirit into them to reveal this to them, sends His angels to minister for them; and all this by virtue of an Everlasting Covenant between the Father and the Son. Thrice happy are the people that are in such a case!

Nay, further, He hath made them brethren with Jesus Christ, members of His flesh and of His bones, the spouse of this Lord Jesus; and all to show you how dearly, how really, how constantly He loveth us, who, by faith of His operation, have laid hold upon Him. [These things I might have treated upon more largely].

[Further Arguments and Objections answered].

I shall now lay down a few arguments for the superabundant clearing of it, and afterwards answer two or three objections that may be made against it, and so I shall fall upon the next thing.

First. G.o.d loves the saints as He loves Jesus Christ; and G.o.d loves Jesus Christ with an eternal love; therefore the saints also with the same. "Thou hast loved them as Thou has loved Me" (John 17:23).

Second. That love which is G.o.d Himself, must needs be everlasting love; and that is the love wherewith G.o.d hath loved His saints in Christ Jesus; therefore His love towards His children in Christ must needs be an everlasting love. There is none dare say that the love of G.o.d is mixed with a created mixture; if not, then it must needs be Himself (1 John 4:16). [You must not understand that love in G.o.d is a pa.s.sion as it is in us; but the love of G.o.d is the very essence or nature of G.o.d].

Third. That love which is always pitched upon us, in an object as holy as G.o.d, must needs be an everlasting love. Now the love of G.o.d was and is pitched upon us, through an object as holy as G.o.d Himself, even our Lord Jesus; therefore it must needs be unchangeable.

Fourth. If He with whom the Covenant of Grace was made, did in every thing and condition do even what the Lord could desire or require of Him, that His love might be extended to us, and that for ever, then His love must needs be an everlasting love, seeing everything required of us was completely accomplished for us by Him; and all this hath our Lord Jesus done, and that most gloriously, even on our behalf; therefore it must needs be a love that lasts for ever and ever.

Fifth. If G.o.d hath declared Himself to be the G.o.d that changeth not, and hath sworn to be immutable in His promise, then surely He will be unchangeable; and He hath done so; therefore it is impossible for G.o.d to lie, and so for His eternal love to be changeable (Heb 6:13-18). Here is an argument of the Spirit's own making! Who can contradict it? If any object, and say, But still it is upon the condition of believing--I answer, The condition also is His own free gift, and not a qualification arising from the stock of nature (Eph 2:8; Phil 1:28,29). So that here is the love unchangeable; here is also the condition given by Him whose love is unchangeable, which may serve yet further for a strong argument that G.o.d will have His love unchangeable. Sinner, this is better felt and enjoyed than talked of.

Objection First. But if this love of G.o.d be unchangeable in itself, yet it is not unchangeably set upon the saints unless they behave themselves the better. [The first objection].

Answ. As G.o.d's love at the first was bestowed upon the saints without anything foreseen by the Lord in them, as done by them, Deuteronomy 9:4-6, so He goeth on with the same, Saying, "I will never leave thee nor forsake thee" (Heb 13:5).

Objection Second. But how cometh it to pa.s.s then, that many fall off again from the grace of the Gospel, after a profession of it for some time; some to delusions, and some to their own sins again?

[The second objection].

Answ. They are all fallen away, not from the everlasting love of G.o.d to them, but from the profession of the love of G.o.d to them.

Men may profess that G.o.d loves them when there is no such matter, and that they are the children of G.o.d, when the devil is their father; as it is in John 8:40-44. Therefore they that do finally fall away from a profession of the grace of the Gospel, it is, first, because they are b.a.s.t.a.r.ds and not sons. Secondly, because as they are not sons, so G.o.d suffereth them to fall, to make it appear that they are not sons, not of the household of G.o.d--"They went out from us, but they were not of us; for if they had been of us, they would no doubt," mark that, "no doubt," saith he, "they would have continued with us: but they went out," from us, "that they might be made manifest that they were not all of us" (1 John 2:19). And though Hymeneus and Philetus do throw themselves headlong to h.e.l.l, "nevertheless the foundation of G.o.d standeth sure, having this seal, The Lord knoweth them that are His" (2 Tim 2:17-19).

Objection Third. But the Scripture saith that there are some that had faith, yet lost it, and have made shipwreck of it. [The third objection]. Now G.o.d loves no longer than they believe, as is evident; for "he that believeth not shall be d.a.m.ned." So then, if some may have faith, and yet lose it, and so lose the love of G.o.d because they have lost their faith, it is evident that G.o.d's love is not so immutable as you say it is to every one that believeth.

Answ. There are more sorts of faith than one that are spoken of in Scripture--

1. There is a faith that man may have, and yet be nothing, none of the saints of G.o.d, and yet may do great things therewith (1 Cor 13:1-4).

2. There is a faith that was wrought merely by the operation of the miracles that were done in those days by Christ and his followers--"And many of the people believed in Him." How came they by their faith? Why, by the operation of the miracles that He did among them; for said they, "When Christ cometh, will He do more miracles than these which this man hath done?" (John 7:31).

The great thing that wrought their faith in them, was only by seeing the miracles that He did, John 2:23, which is not that saving faith which is called the faith of G.o.d's elect, as is evident; for there must not be only miracles wrought upon outward objects to beget that--that being too weak a thing--but it must be by the same power that was stretched out in raising Christ from the dead; yea, the exceeding greatness of that power (Eph 1:18,19). So there is a believing, being taken with some marvelous work, visibly appearing to the outward sense of seeing; and there is a believing that is wrought in the heart by an invisible operation of the Spirit, revealing the certainty of the satisfaction of the merits of Christ to the soul in a more glorious way, both for certainty and for durableness, both as to the promise and the constancy of it (Matt 16:17, 18).

3. There is a faith of a man's own, of a man's self also; but the faith of the operation of G.o.d, in Scripture, is set in opposition to that, for, saith He, you are saved by grace, "through faith, and that not of yourselves," of your own making, but that which is the free gift of G.o.d (Eph 2:8).

4. We say there is an historical faith--that is, such as is begotten by the co-operation of the Spirit with the Word.

5. We say there is a traditional faith--that is, to believe things by tradition, because others say they believe them; this is received by tradition, not by revelation, and shall never be able to stand, neither at the day of death, nor at the day of judgment; though possibly men, while they live here, may esteem themselves and states to be very good, because their heads are filled full of it.