us. II. our Hearts against him be removed, i. e. if SERM. we are reconciled to GOD, he is actually reconciled to us. In a Word, if we live to Chrift we may be fure he died for us. If we are at peace with GOD and delight ourselves in him, he is at peace with, and delights in He loves all them that love him. Nor is there any other way to judge of our Juftification but by our Sanctification. We may know that the Guilt of Sin is pardoned, if the Power of it be fubdued: that we have a fure Interest in Christ, if he hath a real Intereft in us. And that the Chaftifement of our Peace was upon him, if by his Stripes we are healed. SERMON III. The Covenant of Grace opened and explained. HE B. viii. 6. But now bath he obtained a more excellent Minifiry, by how much also he is the Mediator of a better Covenant, which was established upon better Promifes. HESE Words are an Introduction to the Apostle's Dif courfe concerning the Nature and Excellency of the Gospel Covenant: to which he gives the Preference above the Mofaic Covenant, in one respect especially; III. efpecially; viz. because it is established upon SERM. better Promifes. I have therefore chofen them as a proper Foundation for a particular Difcourfe on the Covenant of Grace: which we, who are so happy as to live under it, must be supposed to desire a distinct and particular Acquaintance with. Without further Introduction therefore I would obferve, that the Words evidently contain three Propofitions, which I intend particularly to handle, viz. I. That the Gospel-Difpenfation under III. That it is a better Covenant than All which are plainly contained in those Words-He is the Mediator of a better Cove nant. I. That the Gofpel-Difpenfation under which we live is properly a Covenant. Under this Head I propose to give you as plain and distinct an Account as I can of the E 4 Co SERM. Covenant of Grace: a Subject we often hear III. and read, and talk of; but, perhaps, without those regular and clear Conceptions of it we may defire to have. Here then I propose, 1. To fhew what we are to understand by a Covenant in general. 2. What by the Covenant of Grace in particular. 3. To illuftrate two or three particular Points which have created fome Doubts and Difficulties in this Subject. And, 4. To confider fome of the peculiar Titles, and distinguishing Properties of this Cove nant. 1. What are we to understand by a Covenant in general? A Covenant is a mutual Compact between two Parties, folemnly ratified and fealed, wherein certain Privileges are proposed and offered by one Party, upon certain Conditions to be performed by the other. So that a Covenant, properly fo called, confifts of three effential Parts, viz. (1). A Privilege propofed and offered. (2.) A Condition to be performed, upon which that Privilege is fufpended. (3.) A Seal, whereby the whole whole is ratified and made fure to both SERM. Parties. Now by attending to these three effential Parts of a Covenant you will eafily fee wherein it differs from every other Engagement. For, if it contains only a Privilege proposed or offered on one Side, without any Condition on the other, it is not a Covenant, but a Promife. If it contains only a Condition to be performed without any Privilege or Promise annexed, it is not a Covenant but a Command. If it contains both a Condition required, and a Privilege promised thereupon, without a proper Seal to it, then it is not a Covenant but a bare Contract. To make e any Compact than a proper Covenant, it must have all these effential Parts of it, a Condition, a Privilege, and a Seal. Now hereupon I would observe, 1. That it is not neceffary to the Effence of a Covenant that there be a Mediator. There may be in all refpects a proper Cove nant without a Mediator. And a Mediator to a Covenant becomes neceffary only in certain Circumftances; for Inftance, when the covenanting Parties are at variance with each other; or when there is a great Difpa rity III. |