Direct. 3. Let us accept of Jefus Chrift, as the only mediator of reconciliation between God and us. Since we are become finners, there is no poffible tranfacting with God, but by a mediator. Now the alone mediatoṛ between God and man, is the Lord Jefus Chrift, 1 Tim. ii. 5. We must therefore receive him as the fole mediator, heartily confenting that he should mediate between God and us, and bring us together in the bond of a covenant of friendfhip, never to be broken. We fhould plead with God his facrifice for the reconciling. us to himself, begging that it may be the atonement for our fins. We thould beg of Chrift that it may be a day of his power, wherein he may make us truly willing to become the people of God. We fhould put our fouls over into his hands, crying to him, and trufting in him, for the bringing them into the favour of God, and friendship with God. Thus let us go to him as the great peace-maker between God and us, relying upon him to make up the difference between God and us, by turning away the anger of God from us, and by taking away the enmity againft God in us. If we come unto him upon this errand, he will in no wife caft us out. If we come unto God by him, he will affuredly fave us to the uttermoft, with a compleat and everlasting fal

vation.

USE 3. Of Exhortation to thofe that are really interefted in the covenant of grace; with whom God has already made an everlasting covenant. In feveral words.--

Exhort. 1. Admire and magnify the grace of God in making fuch a covenant with you. This is a just matter of admiration and it will appear to be fo, if we confider thefe following things, which point out to us the properties of divine grace in this difpenfation of his.

1. It is condefcending grace. It was an act of glorious condefcenfion in God, to make a covenant with innocent Adam. For the infinite Creator, to bind himfelf to a finite creature, though ever fo excellent, is

moft

moft aftonishing condefcenfion. So high is God above all creatures, as that he is faid to humble himself to behold the things that are in heaven, as well as in the earth, Pfal. cxiii. 56. It is a ftoop in the most high God, to take the leaft favourable notice of the glorious Angels in heaven. How condefcending then was it in God, not only to take a favourable notice of Adam, who was lower than the Angels; but alfo to lay himself under covenant-obligation to Adam? He as well bound himfelf to reward Adam's obedience, as bound Adam to yield obedience. O how did God condefcend, thus to treat with upright man, when he might have demanded obedience of him, without binding himself to reward it! And if it were condefcenfion in God federally to tranfact with man in innocency, how much more is it to do fo with man fince his apoftacy? And if we confider (as before was noted) the way and manner in which God applies himself to finners, in order to his making a covenant of grace with them, his condefcenfion will ftill appear more furprizing to us. He does not addrefs himself to finners, merely in a way of fovereignty, ftrictly commanding and requiring them, to enter into covenant with him; nor does he apply himself to them, merely in a way of justice and feverity, threatning them with wrath and deftruction, if they refufe to enter into covenant with him but he applies himself unto them alfo in a way of intreaty; even befeeching them to enter into a covenant of peace with him.

2. It is moft free grace. The riches and freeness of divine grace, are most illuftrious in making a covenant of grace with us. This may be seen evidently from these three following things.

(1.) We were the enemies of God, with whom he made this covenant. Adam, with whom God made the first covenant, was the friend of God. He had nothing of enmity against God in his heart, but had in him a friendly difpofition towards God. And yet it was an act of free grace and favour in God, to make a covenant with him. How much more is it an act

of

of fovereign grace in God to make a covenant with us, whofe hearts were full of enmity against him, and whofe lives were filled up with acts of hoftility againft him? Glorious grace herein appears. He might juftly have destroyed us as his enemies, which he could eafily have done. But instead thereof he becomes reconciled to us, and renews an everlafting covenant of peace. with us. O what grace is this!

(2.) We were rebels against God, with whom he made this covenant of grace. We were not merely God's enemies, but were alfo rebels againft God, which aggravates our guilt, and heightens the difpleasure of God. A prince may be offended' at foreigners, who prove enemies to him, and make war with him. Buc when his own fubjects rife up in rebellion against him, this is juftly more offenfive and provoking to him. Now this was our cafe with reference to God. He was our rightful King, and we owed fubjection to him. For us therefore to rife up against God, is to act the part of rebels, which are the worst fort of enemies. How justly therefore might God have ftretched forth his hand, against fuch rebellious creatures, and have confamed us utterly ? Nevertheless, he received us into his favour and eftablished an everlafting covenant of friendship with us. O rich grace!

(3.) God was first in making the offer of a covenant of friendship with us. He began with us, and not we with him. We did not first move for a reconciliation to God, but he made the first motion in this matter. 'Tis he that fends the word of reconciliation to us, wherein are made known to us the terms of reconciliation to himself. And he invites us to accept of reconciliation on thofe terms. He did not tarry till we fent an amballage to him, defiring conditions of peace. But he fends an embaffy to us, declaring and offering the conditions of peace. He alfo fends his holy Spirit, to convince us of fin, to fhew us our danger, to awaken us out of our fecurity, to put us upon flying to the great mediator, and feeking peace with God through him.

7

Had

Had not the great God thus began with us, we fhould have abode in our ftate of distance from God, and enmity against God, all our days. O the wondrous grace of God!

3. It is very diftinguishing grace, in that God has made a covenant of grace with us. The fovereign grace of God, has herein made a marvellous difference between us and others. In this difpenfation of his, he has moft fignally diftinguished us from others, and extended a difcriminating favour to us. For,

1. There are but few, comparatively, that belong to God's vifible covenant people. Thofe that live under the outward adminiftration of the covenant of grace, and are the people of God by profeffion, are but few, compared with the rest of mankind, who are ftrangers to the covenants of promife. Under the Old Teftament, the nation of the Jews, were the only covenant-people of God, to whom he gave his laws, ftatutes and judgments, (Pfal. cxlvii. 19, 20. Rom. ix. 4.) and they were an exceeding fmall number, compared with the other na tions on the earth. And though the covenant of grace, in the external difpenfation of it, is far more extended now, than it was heretofore, and reaches far and wide among the Gentiles, yet ftill the number of God's federate people is but fmall, in comparison of thofe multitudes of men, that are without the covenant and promifes of God. It is then a diftinguishing favour of God, to have the covenant of grace revealed and offered to us, and to live under the administration of the ordinances and means of grace. And on this ac count, the gracious providence of God, is to be adored by us.

2. There are but few of the vifible covenant-people of God, that are really and favingly interested in the covenant of grace. Many there be that partake of the external privileges of the new covenant. They enjoy the holy word and worship of God; they have been baptized, and admitted, it may be, to the holy table of the Lord. Yet however, the most of thefe, who par

take

take of the outward privileges of the covenant, are not partakers of the faving grace of the covenant. God is not really their God, nor are they his holy people, who truly love, fear and obey him. Of the many that are called, there are but few chofen, Matth. xx. 16. Few of them are ordained to eternal life, few of them do fincerely believe and walk in the way that leads to eternal life. Now, if we are of the number of thofe few, whom God, of his grace, has favingly brought into covenant with himself, how diftinguishing is his grace? He has not only diftinguifhed us from them that are not his vifible people, but alfo from the moft of them that are his vifible people. And why has God made fuch a difference between us and others? 'Tis not because we were better, or more worthy than they; but only because it pleafed him fo to do. O how should this glorious grace of God be admired and praised by us ---Thus for the first Exhortation.

Exhort. 2. To fuch as are really interested in the covenant of grace, O be careful to keep covenant with God. This was the charge which God gave to Abraham. Gen. xvii. 9. And God Jaid unto Abraham, Thou shalt keep my Covenant. We fhould fee to it, that we comply with the terms of the covenant. As God has bound himfelf to us, fo he has bound us to himself. As there are bleffings which he promises to us, fo are there duties which he requires of us. And thefe duties we should be careful to perform. Particularly,

1. Live a life of faith in Jefus Chrift: This is the great command of God under the gofpel-covenant. Job. iii. 23. And this is his commandment, that we believe on the name of his Son Jefus Chrift. Faith in Chrift, is exprefly required throughout the whole gofpel. On him muft our truft and dependance be for life and falvation, and on no other. And this reliance on Chrift, muft be kept up by us, through the whole courfe of our lives. Such a life of faith in Chrift, was that which the apostle Paul led in this world. Gal. ii. 20. The life which I now live in the flesh, I live by the faith of

the